\
m
\\
h-.
THE PRODIGAL SON; OR,
THE SINNER S RETURN TO GOD.
MICHAEL MULLER, Priest
of the
Congregation of the Most Holy Redeemer.
WITH THE APPROBATION OP HIS EMINENCE THE CARDINAL-ARCH BISHOP OF NEW YORK.
XTXTll EDITION.
LIBRARY It NEW YORK,
CINCINNATI,
AND CHICAGO
:
BENZIGER BROTHERS, Printers to the Bolu Apostolic Set
.
AUG
1
31957
Copyright,
VERY REV. JOSEPH HELMPRACHT, 1875.
PROTECTORY PRINT, WEST CHESTER, N. Y.
N. Y. C.
TO THE
SACRED
AND EVER - IMMACULATE
22?ravt of
jfttar,i>,
THE MOTHER OF MERCY AND REFUGE OF SINNERS,
BOOK
THIS IS
HUMBLY DEDICATED IN
THANKSGIVING
A N lT L O V E
CONTENTS.
CHAPTER Good Reading,
Introductory.
CHAPTER The Prodigal Son,
......
.
.
II.
CHAPTER God, the Father of Mankind,
The Prodigal s Choice
End
.
.
of
s
The Prodigal s Companions
Monster
.27
.
.40
...
62
VI.
33
.
.
.
.
.
.
.
.114
VII.
Drunkenness, 5
.
V.
Impurity,
CHAPTER a
.
.
Mortal Sin,
Departure
CHAPTER
The Prodigal
.
IV.
Man,
CHAPTER
*0
III.
CHAPTER
The Prodigal
I."
CONTENTS.
ft
PAOB
CHAPTER The Far Country
Infidelity,
VIII.
CHAPTER Portrait of the Infidel,
s
CHAPTER The Prodigal Judged
his
XI.
of the Prodigal
The Prodigal s Prayer
Pra
Hell of the Body,
er the
I
209
.
228
.
254
.
269
.
306
XIV. Hell of the Soul,
XV.
God s Mercy,
CHAPTER
General Judg
XIII.
The Prodigal s Companions Punished
CHAPTER
190
XII.
Companions Punished
CHAPTER
The Father
...
......
CHAPTER s
.
Companions Judged
:
The Prodigal
X.
Particular Judgment,
CHAPTER ment,
IX.
Dcftth,
Repentance
The Prodigal and
-135
.
CHAPTER The Prodigal
....
.
.
.
XVI.
Key to God s Mercy,
CONTENTS.
7 PAG a
CHAPTER Misapprehension of God
s
Mercy
XVII. Delay of Conversion,
CHAPTER The Road Homeward
318
.
.
341
.
.
355
.
.
374
XVIII.
Institution of Confession;
CHAPTER The Prodigal s Confession
.
XIX.
Necessity of Confession,
CHAPTER XX. Quality of the Prodigal
s
Confession
CHAPTER The Prodigal s Sorrow
Its Integrity,
XXI.
....
Contrition,
CHAPTER The Prodigal s Resolution
395
XXII.
Proximate Occasion of
Sin,
.
414
CHAPTER XXHI. Bad Books,
.
.
.
.425
CHAPTER XXTV. What Increased the Prodigal s Sorrow
General Confession,
436
CHAPTER XXV. The Great Banquet- -Holy Communion,
.
.
.
.451
8
CONTENTS. PA B
CHAPTER XXVI. Necessity of Prayer,
.
.
CHAPTER The Power and Mercy
.
.
XXVII.
of the Blessed Virgin Mary,
CHAPTER The Prodigal s Brother
,482
,
.
.
505
.
.
539
XXVIII.
Happiness of the Just,
CHAPTER XXIX. The Father s House
Heaven,
.
559
CHAPTER
I.
GOOD READING.
INTRODUCTORY.
A TRAVELLER The ground
once found himself alone on a dreary was covered with snow. The
moor.
bleak winter wind
moaned and blew
in fitful gusts.
All
nature seemed dead around him, and scarcely a star-light gleamed on the dreary tomb. The poor lonely traveller had He had been wandering long amid the snow lost his way.
He was benumbed
drifts.
Must he
lie
down upon
with cold, dispirited and weary.
this bleak
moor and
die
?
Must
the
be his bed and the snow his winding-sheet ? He thinks of home, but the thought tills his soul with bitterness. Never again shall he feel his fond wife s embrace, never ice
again shall his children welcome him with the merry laugh and the warm, tender kiss. The poor traveller sinks upon distant sound the ground in weakness and despair.
A
strikes
upon
him with hope.
It is the
ing the matin chime. sleep of death. He urges on his
and
him from
his ear, rouses
his stupor,
sound of the convent
The
lost traveller
and
fills
bell ring
shakes
off
the
He sees
in the distance a glimmering light. weary steps. He reaches the convent door,
is safe.
unhappy traveller is but a faint image unhappy condition of a soul that has strayed from God from the true faith that is wandering about in dark At last ness and doubt, and has sunk into blank despair.
The
state of this
of the
;
this
unhappy soul reads a pious book. I
The
light of truth
INTR OD UCTOR Y.
10
upon nis mind. He hastens to the church. He en her portals, and there finds a peace and contentment of heart that surpass all understanding. He is saved. flashes ters
A
good book is indeed a faithful friend, that will give us counsel without cowardice or flattery, on the one hand, and without any personal bitterness, on the other. It is also one of the best missionaries of the Church.
It
can enter
A
stern hater of places where priests cannot penetrate. the Catholic Church, who on no consideration would hold
intercourse with a Catholic priest, will often take a
volume and read it by his fireside. La Harpe was an infidel and a great friend of Voltaire. He wrote several works against religion. When the French Revolution broke out he was seized and cast into prison. In the silence and solitude of his cell he found time to examine the truths of religion, which he had hitherto neg lected. He tells us how sad and lonely he was in his cell. To w^iile away his time he read a few pious books that had of Catholic truth
been given him.
dawn
in
his
with terror.
He knew
Gradually the light of faith began to but the heavenly light filled him ;
heart
All the sins of his
that death was at hand
life ;
came up before him.
for in those days there
was but one step from the prison to the scaffold. For the first time in forty years he turned to God with an humbled, sorrowful heart, and began to pray. There was no priest near to prepare him for death. They were all either dead After having offered up a fervent he
or banished.
prayer,
opened at random a copy of the Imitation of Christ andread these consoling words See, my son, I have come to thee because thou hast called me." The words filled him with unspeakable consolation. His heart was touched he fell upon his face and burst into tears. This was the begin "
:
;
ning of a new life. La Harpe was afterwards set free but he remained ever after faithful to the good resolutions ho had formed whilst shut up in his dreary prison. ;
INTR on UCTOR T.
11
Dr. Palafox, the pious Bishop of Osnia, in his preface to the letters of St. Teresa, relates that an eminent Lutheran minister at Bremen, who was famed for several works which
had published against the Catholic Church, purchased the Life of St. Teresa, with a view of attempting to con But after reading it over attentively, he was con fute it. lie
verted to the Catholic faith, and from that time forward led a most edifying life.
A
thousand such examples might be offered to show that
the reading of pious books is well calculated to lead sinners to a life of grace, and to encourage the just to walk steadily
The tendency of pious to perfection. reading to induce men of the world to change their ways and enter on the path of a holy life, may be seen from The extreme repugnance the conversion of St. Augustine.
onward on the road
which, previous to his conversion, the saint felt in his soul at the thought of parting with the false pleas-ures of sense
and surrendering himself
known
in full to the service of Christ,
is
What
a terrible conflict, what fierce attacks, he experienced within his heart ! The story of the conflict, as told by himself, moves us to pity. He tells us that he groaned as he felt his own will, like a well
to readers of his
life.
heavy chain, holding him fast and that the enemy of man kept even his power of willing shackled by a kind of cruel He went through an agony of death in ridding necessity. ;
himself of his vicious habits. When just on the point of resolving to renounce them, the old fascinations and false delights dragged him back, and he heard low voices mur
mur,
"
Do you mean
forth are
was
we
to forsake us ?
never, never
more
to
be"
From
with
this
you?"
moment
But what
that finally, after so fierce a struggle, overcame .the heart of the saint ? What won that heroic soul to God ? it
The final victory was due to the reading of a pious To this is to be attributed, under Almighty God, the of gaining to the
Chm-ch
so
renowned a doctor and
book. glory
saint.
It
INTR OD UCTOR Y.
12
happened that whilst Augustine was fighting with the wild thoughts that filled his breast, he heard a voice saying to Take and read." He obeyed the voice ; and taking him, up a book which lay near him, read a chapter from St. Paul Shortly after the dark clouds passed away from his mind, "
the hardness of his heart yielded, and peace and calm took where before tumultuous passions and
possession of his soul,
The chains of his despair were striving for the mastery. bad habits were broken ; he gave himself without re up
God, and became the great saint who
serve to all
the world,
and revered upon the
and who could write in truth "
And
:
life will
prove but
its joys,
To live for Thee, Lord To live without Thee were !
life
alone
in vain. ^^.H*
is life
;
at once to die.
Twere but the strife Of aimless folly swiftly passing by. ;
"
Most Merciful to Thee I give anew life and understanding which I owe ; That Thou art true, !
The
And "
wilt that life restore,
Believing, I will love
With whom
I
hope
by
faith I
know.
Thee and adore,
for ever to
remain
j
Or, could I more, In endless rest and blessedness to reign. "
admired by Church,
Who neither loves, nor seeks for Jesus love. His soul a barren desert shall remain ; To him, whate er
"
is
altars of the
What The
soul, unloving, seeks not after Thee ? slave of sin and earthly love impure
His
The
lot shall
be
helpless thrall which guilty
men
endure.
k
f
INTR OD UCTOR r. "Oh
!
But
may let
this
bondage never, Lord, be mine; securely end
my pilgrimage
Along the line Of aspirations pure, which heavenward tend. "
My soul, Be
in this her exile, longs for rest
that to her,
Lord
for
!
;
which she longs
Softly expressed In contemplation sweet, or grateful songs. "
In sorrow or in joy, when tumults swell, Grant her the shelter of Thy guardian wing
;
Do Thou compel
A calm, if
from whencesoe er the tempests spring.
richest Master of the noblest feast,
And bountiful
Dispenser unto
Even the
On whom "
the mercies of
Do Thou to weary Thy
all,
least,
Thy goodness
fall
I
souls sweet food afford ;
scattered children safely gather in
;
loving Lord Set free the bound, restore the lost in sin !
"
Lo
!
at the door a
!
wretched wanderer stands
And knocks.
brightest day-spring from on high Brightening the lauds
Of death and ft
sin, in
mercy hear
his cry
I
Open and let this craving suppliant in, That freely he may find his way to Thee, !
And li
And rest from sin, Thy heavenly food
with
refreshdd be.
For Thou of life the bread and water Of light eternal the eternal Fount,
The
art,
living heart
Of righteous men who climb the heavenly
Mount."
J
INTR OD UCTOR T.
14
So great is the power of pious reading triumph over the hardest hearts, to wean them from earth, make them of darkness into spiritual and holy, and convert the sons k>
children of light.
The example of St. Ignatius of Loyola, who, by reading a pious book, for the sake of driving away the tedium of ;s ;m distressing illness, was converted from being a soldier of earthly king into a soldier of the King of heaven and earth, might be cited. Or that of St. John Colombino, who, by the perusal of a pious book, felt so thorough a change of heart that he turned his back upon the world, surrendered himself entirely to God s service, and became the leader of a great troop of religious men, who enrolled themselves under the banner of the Crucifiei. In the book in which St. Augustine relates the story of his own conversion, he also gives an account of the conver sion of
two gentlemen attached to the court of the Emperor These two gentlemen, weary of the noise and
Theodosius.
bustle of the court, strolled out into the country to breathe a calmer atmosphere. to a house where some
As they sauntered on they came good monks were living, and pass
ing the entrance-gate, they walked slowly forward, feeling a marked the poverty, simplicity,
sort of fascination as they
and peace that reigned in the holy abode, and the unaffected took of happiness that shone in the faces of the One of the courtiers, entering a monk s cell, religious.
silence,
found there a copy of the life of St. Anthony, which, out As he read on, by little and of curiosity, he began to read. little he felt his admiration aroused by the deeds of that holy hermit, and his own heart inflamed with the desire to
He resolved to engage himself in follow the holy example. the like course of life, and to leave the world for the sake of giving himself up unreservedly to the service of God. Carried away by the ardent zeal of these holy emotions, the courtier fixed his eyes
on the face of his friend, and exclaimed:
INTR OD UCTOR r. "
What
is it
that
we hope
15
win by the labors in which we
to
are spending our lives ? Can we hope to do more than secure the friendship of Csesar ? And even in this how
doubtful if
our success
is
I wish to
wish I at once gain "
<
How many risks
!
become God
What
is
it
s
Ah
!
human
do we run
!
friend, in the act of forming
But
my
I
life
below
f
Passing show, Vapor, smoke, and fleeting shade. Man, when few short years have flown, Is cut down,
As by scythe "
Man
is like
the springing blade, the fragile glass,
Fading grass Flower whose petals soon are strewn j
Ah how quickly reft of When at length !
Death s cold wind has o "
Youth, to which we Roses fair, Pales,
and must
All that
men
of
its
strength, er
him blown.
may compare charms
pomp
forego. or state
Highest rate,
Soon **
shall be
Man s
by Death
laid low.
mark at which take aim, Like some game, Darts which Death unerring plies ; the
Though
like cedar fair
outspread Soars his head,
Felled by Death he
lifeless lies.
1
"
Thinking thus, he fell to reading again, and as he read he felt himself deeply moved and his soul changed. He became conscious that the love of earth and earthly things was departing from his heart. At length, heaving a long
INTRODUCTORY.
16
"
and deep-drawn sigh, lie cried broken the chain which bound me :
my friend
!
I
have now
to the imperial court. mind to serve God alone ;
this moment I make up my and that you may believe how earnest I am about it, this I shall begin to put my very hour, on this hallowed spot, into execution. however, resolve If, you do not like to
From
I beg you not to interfere with my hearing this the other felt his own heart had experi respond to the holy emotions which his friend the two that and him follow to offered and ; enced, readily
my
follow
design."
example,
On
of preparation, consecrated very day, without any interval These young themselves to God in that sacred cloister. courtiers, moreover, were affianced to two noble ladies, and loved them with sincere affection, their love
though they had no power to shake their generous resolve; nay, then example made such an impression on the hearts of their
intended brides, that it led them also to consecrate them So many selves to God by a vow of perpetual virginity. souls did the reading of one pious book withdraw from a life to enter on the pathway of sanctity. Devout persons never want a spur to assiduous reading 01 meditation. They are insatiable in this exercise, and, ac cording to the golden motto of Thomas a Kempis, thej
worldly
in a closet with a find their chief delight St. Gregory relates, in his "Dialogues" "
good
book."
(lib. iv.
cap. 14),
that a poor beggar in Rome, named Servulus, used to lie in the porch at the entrance of the Church of St. Clement.
He was
he was not only unable was even deprived of all power of
so completely paralyzed that
to stand upright, but
turning himself from side to side, or of raising his hand to mouth to take the necessary food. Of the alms he re
his
ceived,
he spent part upon his own support, and part he and shelter for the poor pil
laid aside for providing food he lodged in his grims
whom
He was most
own miserable
eager always to acquire
dwelling-place.
spiritual books.
He
INTR OD UCTOR r.
17
had purchased many by the outlay of money given him in alms for he took from the food that supports the body to supply his soul with the nourishment of pious reading And as the poor man could not read himself, he made his ;
lodgers read to him. By means of these pious readings, he acquired an extensive Knowledge of spiritual things, and a familiar acquaintance with Holy Scripture, on which he used to discourse with great judgment, to the astonishment of all who heard him. But, better far than this, he had ac
quired an invincible patience, and in the midst of his severe thanking the Lord, and singing
sufferings was always hymns of the desire of "
I
God
know not what
I
:
could desire
Wert Thou, dear Lord, only mine Wert Thou to crown my soul with gladness, And still be near and call me Thine. ;
"
Thou me up, Thou gentle Saviour Thou art my all, my life is Thine Though naught of earthly hope were left me, I know my recompense divine."
Lift
I
;
Feeling that the end of his sent for
some
of his friends
life was drawing near, he and begged them to recite some
psalms with him. Whilst the psalms were being recited, he suddenly made a sign to them to stop, and said, Hark Do you not hear how all heaven is ringing with music and "
!
And with these words he gently breathed his last. song ? After his death, that lowly dwelling-place was filled with a "
fragrance so heavenly that visitors were at a loss to describe its sweetness. St. Gregory ends his narrative by saying that a monk of his monastery had been present at the
death of this saintly man, and that he could not help shed ding tears in relating what he had seen.
The
great eagerness which this holy sufferer
itual reading
is
worthy of remark
;
as
had
also the
for spir
excellent
INTR OD UCTOR r.
18
which he derived from it, and the blessed But it is hardly death which by its practice crowned his life. assiduous to reading Christians devout on necessary to spur It is the worldly-minded and lukewarm of good books.
fruits of sanctity
need of this powerful Christians that stand in particular
aid to virtue.
The world and
sin.
is
a whirlpool of business, pleasure, falsehood, to its vortex the hearts of men are drawn,
Within
read be buried for ever in its depths unless frequent pious bulwark a on strong oppose holy things ing and meditation "Hence
to its waves.
it
is
impossible,"
says
St.
John
who
neglects that a man Chrysostom, Handicraftsmen assiduous pious reading or consideration. than lose will rather suffer hunger and all other hardships know to be the the instruments of their trade, which they a means of their subsistence." The more deeply, then, the of cares world, tumultuous the in person is immersed to find leisure so much the greater ought to be his solicitude of business to breathe, after the fatigues and dissipation secret his prayer, into the heart, by and company ; to plunge
should be saved
"
to ocean of the divine immensity, and, by pious reading, refection, as the wearied hus afford his soul some spiritual
his spent vigor bandman, returning from his labor, recruits his body necessary re and exhausted strength by allowing freshment and repose. I
have published several books.
Their perusal has been
But none of them is a spiritual refection to many and nourish to strengthen the soul as the so well calculated to read the lives of great like All one. persons present like still better to read their own But a soul.
men.
lives.
less the
they probably
life of all
volume, and as lives, it is it
Son is more or story of the Prodigal That story is illustrated in this of us.
The well-known
may be
its illustrations
are but chapters in our own will prove as pleasant as
hoped that their perusal
those prodigal children profitable to
most deeply
INTR OD UCTOR r.
19
concerned in the narrative, who have abandoned their Fa ther s household, taken up their abode in a strange and farland, squandered their heavenly inheritance, and in stead of the Bread of Life Hud their only sustenance in the off
husks of swine.
CHAPTER
II.
THE PRODIGAL SOH. a far country there lived,
IN tain
many
years
ago, a
cer
He had very rich and liberal. Bheep and oxen and lands in abundance. He was a good man, and had two sons, whom he loved most tenderly. The father
who was
two was a sensible and obedient young man ; but the younger son was wild, disobedient, and reckless. He associated with bad companions, stayed out late at elder of the
and spent his time in gambling, drinking, and de The good father was very much grieved at the conduct of this son. Again and again he warned him, he entreated him to forsake his wicked companions, he even had recourse to harsh words and chastisement; but all was of no avail, the young man was incorrigible. His companions often said to him: "How foolish are you to allow your father to treat you thus Take your inheritance and leave him. You will then be your own master, to go wherever and do whatever you please." The foolish youth was base enough to follow this infamous advice. He went to his father and said cannot remain here any longer I do not want to be always treated as if I were a child.
night,
bauchery.
!
:
"I
;
Give
me my
enough
portion of the inheritance
to take care of
myself."
father, in heart-broken accents, that you treat me thus ?
Why
this the
reward of
my
love
?"
his father s sorrow, only said : I will not remain here longer."
"My
;
I
am now
child,"
old
cried the
what have I done to you do you abandon me ? Is But the son, insensible to
"
"
Give
me my
inheritance
;
THE PRODIGAL
SON.
21
The good man, seeing the blind obstinacy of his him his portion of the inheritance, and said
"
:
son, since
since
you
will not listen to the voice of
will not stay with I desire not to ;
you
me any longer
son, gave
My
dear
your father-
take, then, your
make you unhappy. You think wicked companions love you. As soon as they
inheritance
that those
have squandered all your money, they will turn their backs upon you and abandon you. While as yet you were a help less
babe in the cradle, I laid aside this inheritance for you.
Then you name of
slept in father.
my
arms and called
me by
the sweet
Then you were pure and innocent. Woe is me that I have lived to see this day when the child of my heart forsakes me for a set of libertines. Can you so !
love ? What more could I do for you Will you leave this happy home where The very walls that have so often heard
soon forget a father
than I have done
s
?
you were born ? my sighs and prayers for you will love you Stay with me but a little, in death, and then depart in peace I
tell till
you how much
my
I
eyes are closed
"
!
The good
father talked to a heart of stone. become a slave to the vice of impurity, and stroys every noble feeling
and
than a tiger s. money and hastened away. pitiless
*
His son had impurity de
and makes the heart more cruel
The unnatural son took
the
Proud, carnal, vain, devotionless, Of God above or hell below He took no thought j but, undismayed,
Pursued his course of wickedness. His heart was rock ; he never prayed To be forgiven for all his treasons ;
He
only said at certain seasons, Father, Lord of mercy "
!
After he had quitted his father
s
house, he went far away
to a strange country. He wished to from his father, in order that he
go as far as possible might gratify the wicked
THE PRODIGAL
22
/SON.
any fear of reproach. He cast himself headlong into the most shameful excesses. Day desires of his heart without
he spent in drinking, gam passed his time and squandered
after day, night after night,
He
and debauchery.
bling, his money in the
company
of those lost creatures
disgrace of their sex, whose life is eternal torment. "
Years
rolled,
the
dishonor, and whose end
is
and found him
still
the
same-
draining pleasure s poison-bowl; Yet felt he now and then some shame The torment of the undying worm Still
;
At whiles woke in his trembling soul ; And then, though powerless to reform, Would he, in hope to appease that sternest Avenger, cry, and more in earnest, Father, Lord of mercy 1
"
!
At last the spendthrift had squandered all his wealth, and was himself reduced to the most abject poverty. He He thought called upon his former friends to help him. that those who had been his faithful companions during the days of his prosperity would not abandon him in his
He visited them one after the other, but sore distress. was everywhere received with coldness and contempt. No one assisted him, no one pitied him. At last he tried to but as he was not accustomed to find some employment labor, and as his licentious character was well known, no one was willing to hire him. Besides, a great many were out of employment at the time. The poor were dying of hunger. There was a great famine in the country, and At this unhappy young man was often faint with hunger. last, as he could get nothing else to do, he hired himself to a rich farmer, and was appointed to herd the swine. He was the beloved of What a shameful degradation He who had been clothed in purple and fine his father. linen, who had had numerous servants to wait on him, who ;
!
THE PRODIGAL
SON.
S3
had lived in abundance, whose every wish had been gratified, was now become a degraded slave, a wretched swineherd
]
He was ments
;
barefoot and bareheaded, dressed in tattered gar and to satisfy the cravings of hunger he had to eat
of the husks of swine.
Ah in my
"
"
!
even the very servants abundance, and here am "
"
At
I,
he
cries in his sore distress, s house have food dying of hunger
father
his son,
in
"
!
youth s riotous time was gone, loathing great came after sin. With locks yet brown, he felt as one last
And
Grown gray
at heart
;
and
oft
with tears
He tried, but all in vain, to win From the dark desert of bis years One
He
yet morn and evening but with deeper meaning,
flower of hope
still
cried,
;
Father, Lord of mercy
"
!
As the unhappy young man sat there alone, abandoned and despised by every one, and dying of hunger, he entered into himself at last. He began to think of the past, and how happy he had been in his father s house. The thought of his home, of his kind father, filled him with remorse, "Fool that I was he cried ; "had I taken my father s Here I am treated as the advice, I would now be happy. !"
vilest slave ; I am dying of hunger. The very dogs at my father s table fare better than his son does here. I will leave this wretched place ; I will arise and back to go my
Perhaps he will forgive me. I know that I have pained his heart. I know that I do not deserve his forgive ness. I know that I have not behaved like a good son yet,
father.
;
in spite of all,
my
father
me
not dead. His heart will plead for me far more powerfully than I can As soon as I call him by the endearing plead for myself. name of father, he will be moved with compassion. I will go without fear and say to him Father, I have sinned s
love for
"
:
is
2
THE PRODIGAL
I
against heaven called thy child
one of thy
He
rose
SON.
I am not worthy to be thee. but forgive me, and receive me at least as
and before ;
servants."
up to return to him and said
stood beside
:
But the tempter
his father. "
What
are
you doing
cannot go back to your father in that plight. in rags. Your father will be ashamed of you
own
you.
Besides, the distance
is
too great.
;
Yon
?
You
are all
he will not
You will
lose
your way. You will be attacked by robbers and wild beasts. Moreover, you are now too weak and sickly; you will faint and die on the way. Wait yet a few days longer. This famine will not last always. You will have better times by and by. If you go back to your father, you will be scolded
and treated even more harshly than before. If you go back now, every one will say that you are a coward." In spite of
made up
his
all
these devilish suggestions, the young man to return to his father, no matter what
mind
would cost. He was sorry for what he had done, and was determined to make reparation to the best of his power.
it
"
A happier mind, a holier mood A purer spirit, ruled him now ;
No more in thrall to flesh and blood, He took a pilgrim-staff in hand, Though under no religious vow, Travailed his way to fatherland, To live as if in an humble cloister, Exclaiming, while his eyes grew moister, Father, Lord of mercy 1 "
His loving father was anxiously awaiting his return. after day this good man went out and looked about in every direction to see if his son was coming. Day after day he wept and prayed for his lost son. Whilst sorrowing and praying thus, he noticed some one in the distance com ing towards the house. The stranger was evidently poor and weary. He came on slowly with tottering The
Day
steps.
THE PRODIGAL
SON.
25
quick eye of the father instantly recognized in that tattered form, in the pale and haggard face, his long-lost son. With a wild cry of joy, he rushed forward to meet him. The re
pentant son cried out, before thee
him
on his knees, and with heart-broken accents father I have sinned against heaven and But the father would not suffer forgive
fell "
!
"
;
to continue.
He had
already forgiven everything.
He
threw his arms around the neck of the prodigal ; he kissed him again and again, whilst tears of joy streamed down his aged cheeks. In an instant the glad tidings had spread everywhere that the
lost
son had returned at
cried the glad father to the servants
"
last.
"
Go,"
go, bring the most
and put a precious ring upon his finger, and us rejoice and make merry, and prepare a great feast ; for my son that was dead is living again, and my child that
costly robes, let
was
found at last rich, liberal, and most kind-hearted father in this story represents God the Father, our Lord and Creator. lost so
"
is
long
!
The
The
prodigal represents
all
those who, in the blind pur
suit of the riches, pleasures, and honors of this world, have lost sight of the noble end for which God created them,
and have
forfeited the grace
God by mortal
sin.
and friendship
The unhappy
of
Almighty
condition of the prodi
deprived of all human aid and comfort, represents vividly to our mind the unhappy condition of those who live in the state of mortal sin. The untiring efforts of the
gal,
prodigal to return to his father s house serve as a model to those who have abandoned God, and sincerely wish to be received again into the Father. friendship of their all
Heavenly which the prodigal was received by his father represents the manner in which God, in His infinite
The manner
in
mercy, receives every repentant sinner. panions represent all those who live in
The prodigal s com sin,
.
delay their con
version until too late, and at last die The good impenitent. brother of the prodigal represents all those who to the end
THE PRODIGAL
26
SON.
overcome the temptations of this world, the flesh, and bear the crosses and afflictions of this life with patience, in the firm hope that God will reward them in heaven for their faithfulness in Hie of their lives devil
and the
service.
CHAPTER
III.
GOD, THE FATHER OF MANKIND.
O T. AUGUSTINE,
the great Bishop of Hippc, while walking on the sea-shore one day, was thinking about the As he went greatness of the riches of Almighty God.
^
The child along, he saw a little child sitting by the sea. had a small spoon in its hand, which it was dipping into the sea. St. Augustine, observing the action of the child, said
"
:
Why
do you dip that spoon into the water The want to empty all the water out of the ?"
child answered "
sea."
"I
:
it is useless for said St. Augustine, you to the great sea with that little spoon. If you "
But,"
try to
empty
were to work for ever, you could not do The child then I am an angel from heaven, and God has sent me to said tell you that it would be easier for me to empty the sea with it."
"
:
this little
spoon than for you to understand
all
about the
greatness of the riches of Almighty God." To say that God is greater than the heavens, than
all
kings, all saints, all angels, is indeed to form no measure of His greatness, but to fall infinitely below it. God is great
ness itself, is
and the sum of our conception
but an atom compared to the "
What know
I
when
I
know
His greatness
of
reality.
thee,
my God ?
Not corporal beauty, nor the limb of snow, Nor of loved light the white and pleasant flow, Nor manna showers, nor strains that stream abroad, Nor flowers of heaven, nor small stars of the sod Not these, my God, I know, who know Thee so. Yet know I something sweeter than I know A certain Light on a more golden road, ;
87
GOD, THE
28
FATHER OF MANKIND.
A Something not of nianna nor the hive, A Beauty not of summer or the spring, A Scent, a Music, and a Blossoming, Eternal, timeless, placeless, without gyve, Fair, fadeless, undiminisbed, never dim This, this is what I know in knowing Him."
David, contemplating the divine greatness, and seeing he could not and never would be able to comprehend * Lord who is like unto Thee it, could only exclaim,
<
.hat
"
!
Lord
what greatness
?"
found like to thine ? And how, in truth, could David understand it, since his un derstanding was finite and the greatness of God is infinite ? Great is the Lord, and of His greatness there is no end." f To form some idea of God s greatness, let us remember that !
shall ever be
"
although this world of ours
is only one of a vast system of twenty-seven thousand miles in circumfer would take two years and a half to traverse it
planets, yet it
ence,
and
it
is
completely at the rate of thirty miles a day. The sun, being nearly three millions of miles in circum ference, could not be traversed at the same rate of speed in less than two hundred and seventy-four years ; yet this sun, so
immeasurably greater than our universe,
is
supposed to
be immeasurably less than certain of the fixed stars. Let us reflect, again, that the sun is distant from us at least ninetyfive millions of miles. It is impossible to conceive in the mind so vast a space. Yet there are planets twenty times further removed from us than the sun ; and even their dis tance
is nothing, humanly speaking, in comparison with that of the fixed stars. The light of some of those stars, according to the opinion of astronomers, has not yet reached
although it has been travelling towards us at the rate of twelve millions of miles a minute since the creation of the us,
world.
And
each of those stars
is
the centre of a planetary
system vastly greater than our own. * Pa. xxxiv. 10.
f Ps. cxliv.
.
THE FATHER OF MANKIND. Now, what
29
are tliosc millions of worlds that bewilder cal
culation or even conception when compared to God, their Do I not fill heaven and earth, saith wonderful Maker? "
*
Thus all of us, according to our mode of un the Lord ? derstanding, are nothing but so many miserable atoms ex isting in this immense ocean of the essence of the Godhead. "
"In
Him we
live,
move, and
be."
f
the momirchs of the earth, and even all thu saints and angels of heaven, confronted with the infinite All men,
all
greatness of God, are like or even smaller than a grain of ** sand in comparison with the earth. Behold," says the
the Gentiles are as a drop of a bucket, and Prophet Isaias, are counted as the smallest grain of a balance behold, the "
;
islands are as little dust.
All nations are before
Him
as
if
they had no being at J It is an utter impossibility for any human or angelic un all."
derstanding to conceive an adequate idea of the greatness of God. "
First
and Last of
faith s receiving,
Source and Sea of
man s
believing
;
God, whose might is all potential, God, whose truth is Truth s essential, Good supreme in Thy subsisting,
Good
in all
Over
all
Thy seen existing ; things, all things under,
Touching all, from all asunder Centre Thou, but not intruded, Compassing, and yet included Over all, and not ascending,
;
;
Under Over
all,
but not depending
;
the world ordaining, all, the world sustaining
all,
Under
;
All without, in all surrounding, All within, in grace abounding ; * Jerem. xxiii. 24.
\
Acts
xvii. 28.
t
Isaias xi. 15, 17.
GOD, THE FATHER OF MANKIND.
30
Inmost, yet not comprehended, Outer still, and not extended Over, yet on nothing founded, Under, but by space unbounded ;
;
Omnipresent, yet indwelling, Self-impelled, the world impelling
Force nor fate
s
predestination
Sways Thee to one
alteration
j
Ours to-day, Thyself for ever, Still commencing, ending never Past with Thee is time s beginning, ;
Present
all its
future winning
j
With Thy counsel s first ordaining Comes Thy counsel s last attaining; One the light s first radiance darting
And But God
the elements
departing."
not only infinite in greatness, he is also infinite To understand this in some measure, we must remember that the First Person of the Holy Trinity is in
is
liberality.
called
God
the Father.
Now, what do we
principally con
and admire in a father ? communicate himself and all sider
to his children.
and
This
It is his great yearning to his goods, as far as possible, yearning of communicating himself
goods in our Heavenly Father is infinite it is essential to His nature. This yearning culminates in the reproduction, or in the generating, of its own image. Hence, God, as Father, eternally generates another self, who is His Son, His most perfect image. He, together with His Son, sends forth a third self, proceeding from both,
who
all his
is
their reciprocal
Love
the Holy Ghost so that the is quite the same in each
one and the same divine Essence of the three divine Persons.
Of the Highest generated, And not by His Sire created,
From
before
all
time the
Word
GOD, THE FATHER OF MANKINL*
31
One God with the Father reigned, By the right to Him pertained, And by gift of none conferred. Father One in Gospel-story, One the First -Begotten s glory, One the Holy Ghost s procession Three, but one to faith
s confession,
Each Himself is God alonely, Yet not three, but one God only. In this oneness, worshipped truly, Three in one I worship duly j In their persons ever Three, In their substance Unity ;
None None
of
whom
is
greater than another ;
than other,
is less
In each one no variation, Into each no transmutation
Each
;
God, and yet no blending, Everlasting, without ending."
But
as
God
is
the Father cannot multiply His infinitely
simple divine essence, the infinite love which He bears to Himself prompted Him to the creation of things, which exist
by
Him
made them
and
that
in
Him, and
He might
yet are not Himself.
lavish
He
upon them His perfections
some of these creatures He gave a and men. Upon them He lavished His perfections in a more special manner. He created man according to His own image and likeness. God the Father having begotten from all eternity His only Son, a perfect image of His own substance, and equal to Himself in all things, He wished also to form another image and likeness of Himself a likeness as perfect as created nature could permit and wishing this, he created to a certain degree. To to angels rational spirit
;
human soul. God created the heavens. He adorned the firmament with sun and moon and planets yet, to bring into being all the
;
GOD, THE
32
FATHER OF MANKIND.
wondrous work of wisdom and power, but one word Be it done" and all Fiat" God said, was needed was done. God created the earth He clothed it with herbs and trees and flowers and for all this work of wisdom and beauty
this
"
"
:
;
;
but one act of the divine will was needed. it should be done, and it was done.
But when God created the immortal His works
He
God soul
willed that
that most
far different lan
employed stupendous of Be it done." The three divine guage. He no longer said, Persons of the ever-adorable Trinity seem to unite in own image council. They say "Let us make man in our "
:
and
likeness."
We should remember this that our soul is the work of the power, the wisdom, and the love of the three adorable Our soul has come forth Persons of the Blessed Trinity. :
from the unutterable love of God s heart. God is present entire in the whole world, and in every part of the world and the soul of man is present entire in his whole body, and in every -part of his body. The soul is a spirit like like God, it is God, it is one like God, it is indivisible ;
immortal
The
like
God.
soul is not like those things
which can be seen by the
I saw my soul," because rational being ever said, eye. the soul is a spirit, which is not visible to the eyes of the
No
"
soul does not wear away like things in this not fade like a flower or like the colors of does It That the rainbow. Hence we say the soul is immortal. means it will never die as the body dies. The soul will not be nailed down in a coffin or buried in a grave. When the
The
body. world.
body
dies, the soul will
made
We
go out of this world to God, who
it.
are created to live for ever.
It is true
we must
die
;
but it is only our body that is doomed to the grave, and Death does not destroy us ; it sepxthat only for a time.
GOD, THE FATHER OF MANKIND.
33
from the body for a certain number Hence a Christian poet exclaimed
rates only the soul years.
of
:
"
Cease, ye tearful mourners Thus your hearts to rend !
Death
j
is life s
beginning, Rather than its end.
"
All the grave
s
adornments
What do
they declare, Save that the departed Are but sleeping there
What though now
We Soon
this
to darkness
body give
I
shall all its senses
Reawake and "
?
live.
Earth, to thy fond bosom We this pledge entrust ;
Oh
we pray be careful Of the precious dust.
"
!
Here Eternal Wisdom Lately
made His home,
And
again will claim it For the days to come,
"
When
thou must this body for bone restore,
Bone
Every single feature Perfect as
Ah to
!
life,
yes, after awhile
that
He
Almighty God
we may hear our
fallible doctrine of
before."
will raise us agara
eternal fate.
our Lord Jesus Christ.
This "
is
the in
Wonder
not
hour cometh wherein all that are in the graves shall hear the voice of the Son of God. And they that have done good things, shall come forth unto the
at
this,"
"
says,
for the
GOD, THE
34
resurrection of life
resurrection
of
FATHER OF MANKIND.
but they that have done evil, unto the This resurrection of the
;
judgment."*
in a moment, body will take place, as St. Paul assures us, in the twinkling of an eye, at the last trumpet : for the trumpet shall sound, and the dead shall rise again incor "
ruptible." f
Our
life,
therefore,
is
not finished at the grave.
be for ever either in heaven or in sinner
ridicule
may
and deny
hell.
The
this doctrine.
him
the denial of this truth avail
?
We
shall
infidel or great
But what will him just as
It avails
nay, even less than, it would avail a robber or a I do not believe either in the existence say,
little as,
murderer to
"
who can take me who can sentence me to death. The man who denies his eternal
of a policeman
prisoner, or of a judge
"
existence is a liar. His not change the decrees of the Almighty ; they will not restrain the power of God they will not prevent our Lord from carrying out his threats. Let the infidel say, I do not believe in hell, in the immortality of the soul
lies will
;
"
"
;
his disbelief will not save
him from the
diminish the intensity of that
hell,
eternal flames oi
fire,
nor shorten
its
duration.
some of them have not make the faith of God with out effect ? God forbid. But God is true and every man is a liar. Will the sun shine less brilliantly because a man J shuts his eyes, in order that he may not see its light ? And will God and all the truths he has revealed be less true be exclaims St. Paul, Shall their unbelief
"What,"
believed
?
"if
"
cause an infidel, a great sinner, denies his truths ? Reason acknowledges the immortality of the soul
;
revela
tion speaks of it explicitly, and of the resurrection of the body, of the immortality and eternity of our whole being. I believe the resurrection of the body and life everlast "
ing."
*
"And
John
these shall go into everlasting
v. 28, 29.
+1 Cor. xv.
52.
punishment *
Rom.
iii. 3.
OOD, THE FATHER OF
MAX KIND.
35
but the just, into life everlasting." * This is the unchange ** of the Almighty. My counsel," says He,
able decree "
shall
stand." f
"
Oh
!
say not that
we
die
!
Say not that wo, whose heaveu-born souls inherit Their life from Life, can ever pass away That we, whose source is the Eternal Spirit, Can yield what is from God to slow decay." ;
After a time, in which everything passes away,
man
shall
upon an eternity in which nothing passes away. The heavens and the earth will pass, but God and the soul shall
enter
remain for
ever.
It
has been decreed by
should be closely united to
God and man
man
s
God
being, as
that eternity
it is
to
His own
shall live for ever.
When Jesus was man called Jairus.
alive
on the earth, there was a certain
He had an
only daughter, a girl twelve
This girl was dying. Jairns went to Jesus. He down on his knees before Him, and asked Him to come
years old. fell
and cure
came
to
his daughter. While Jairus was there, somebody told him that his daughter was dead ! Je
him and
and He said to Jairus: "Do not be afraid and only believe, your daughter shall be safe." So Jesus went with Jairus to his house. They found people crying round the dead girl. Jesus told all the people to go out of the room except the father and mother of the girl, and His sus heard this,
apostles. hand of "
arise
!
;
Then Jesus, who is almighty, took hold of the the dead child, and said, Girl, I say to thee, As soon as Jesns had said these words, her soul "
came back, and she rose up and walked !J You see how it was. The body died. But the Scripture says the soul came back from the other world with the body. We have, then, a soul which *
Matt. xxv.
48.
is
;
so the soul did not die
like
t Isai. xlvi
10
God, which can sum t
Luke
viii.
GOD, THE FATHER OF
36
MAX KIND.
mon before it, in its thoughts, the past, the present, and the future; which can think and reason; which can will ami choose whether it will do good or evil. "Before man is life
and doath, good and
shall he given
him."
evil;
that which he shall choose
*
Boleslaus IV., King of Poland, used to wear .around his neck a golden medal that bore the image of his father stamped on it. Whenever he was about to do anything of importance, he took the medal in his hand, gazed at it with tearful eyes, and said, dearly-beloved father may I never do anything unworthy of thy royal name." Men glory in "
!
the nobility of their ancestry. They point with pride to the portraits of their forefathers who were renowned for their bravery, their
wisdom, and their
virtues.
Men
are
hon
ored because of the nobility of their origin. But if nobility of origin be esteemed an honor, what shall be said of the
whose origin is the noblest and most exalted that can be conceived ? Even the proudest on earth is born of man but the soul is born of God. St. Paul says, AVe are his soul,
;
"
The soul came forth as an ardent sigh of love offspring." f from the intensely loving heart of God. It was God Him self, the King of kings, the God of infinite majesty and
who breathed into the face of Adam the breath of the living soul. Your soul and the soul of the meanest beggar are the image and likeness of God, the living ex pression of a divine idea treasured up in the mind of God glory, life,
from an eternity that knows no beginning. The divine love for man was extreme, as it had been from all But it was only when the Son of God showed eternity. Himself a little one in a stable, on a bundle of straw, that
God truly appeared. From the beginning of men had seen the power of God in the creation
the love of the world
and His wisdom in the government in the Incarnation of the Word was * Ecclus.
xv
of the it
world
how
seen i
Acts
;
but only great was
xvii. 28.
GOD, THE
FATHER OF MANKIND.
3?
His love for man.
Before God was seen made man upon could not form an idea of the divine goodness therefore did He take mortal flesh, that, appearing as man, earth,
men
;
He might make
plain to men the greatness of His benignity. Alexander the Great, after he had conquered Darius and subdued Persia, wished to gain the affections of thatpeople, and accordingly went about dressed in the Persian costume. In like manner would our dear Lord appear to act in order lo draw towards Him the affections of men, He clothed him ;
human fashion, and appeared means He wished to make known to man the depth of the love which He bore him. Man not love me, would God seem to say, because he does not see me I wish to make myself seen by him, and to con verse with him, and so make myself loved. self
completely after the
made man.
By
this
doe*>
;
It was not enough for the divine love to have made us to His own image in creating the first man, Adam He must ;
Himself be made to our image in redeeming us. Adam partook of the forbidden fruit, beguiled by the serpent, which suggested to Eve that if she ate of that fruit she also
should become like to God, acquiring the knowledge of evil ; therefore the Lord then said Behold, Adam is become like one of us." * God said this
good and
"
:
ironically
upbraid Adam for his rash presumption. But after the Incarnation of the Word of God we can truly say, Behold, God is become like one of us. "Look, then, man exclaims St. Augustine, "thy God is made thy brother." He might have assumed the nature of an angel ; but no, He would take on Himself thy very flesh, that thus
and
to
!"
He might give satisfaction to God with the very flesh (though And He even gloried in this, sinless) of Adam the sinner. oftentimes styling Himself the Son of Man; hence we have every right to call It
Him
our brother.
was an immeasurably greater humiliation for God *
Gen.
Hi. 22.
to
GOD, THE
38
FATHER OF MANKIND.
become man than if all the princes of the earth, than if all angels and saints of heaven, with the divine Mother herself, had been turned into a blade of grass or into a the
handful of
clay.
are all creatures is
an
;
Yes, for grass, clay, princes, angels, saints, but between the creature and God there
infinite difference.
But the more God has humbled Himself for us in becom ing man, so much the more has He made His goodness known to us. As the sportsman keeps in reserve the best arrow for the
last shot, in
order to secure his prey, so did
God, among all his gifts, keep Jesus Christ in reserve till the fulness of time should come, and then He sent Him a* a last dart to wound with His love the hearts of men. 11
In wisdom, God the Lord, Who by His potent Word
The universe
controls,
Beheld us as we lay
To
"
and grief a prey, pitied our lost souls.
guilt
Aad
From His high throne above The Father sent in love His messenger to earth, all things might be done
That
As promised
to the Son Before His wondrous birth.
"
Soon as the angel spoke The Virgin s joy awoke. Hail favored one, for thou (Said he) shalt bear a Son, !
Both God and man
To whom "
Nor was
in one, shall all things
it long delayed Before that Mother-maid Embraced hor holy Child,
bow
.
GOD, THE
The
FATHER OF MANKIND.
sight of faithful
39
men
Cheering the world again
With
"
The
virtue
undented."
God was born on that illustrious morn whom the boundless heavens obey Eternal Son of
A man, He
Then
:
in the lowly
manger
lay,
And then awoke the exultant hymn From raptured choirs of cherubim. No proud ones saw the glorious light That burst upon the shepherd
Rod
s sight;
bloom, behold With myrrh and frankincense and gold, Tit gifts, the Magi come from far, Led on by Bethlehem s herald-star But, Jesse
s
in
"
!
of Jesus Christ that God the Father His goodness, love, and liberality foi man appear in the most striking and most wonderful manner. We see these effects in the preaching of Christ, in His mira we see them in the mission cles, in His Passion and Death of the Holy Ghost we see these effects in the holy Sacra It
was in the
made the
life
effects of
;
;
ments, especially in that of the holy Eucharist, in which God may be said to have exhausted His omnipotence, His
wisdom, and His love for man finally, we see them in His most wonderful care for his Church in general and for each ;
faithful soul in particular. Again, in the act of justification, by which God frees the soul from sin and sanctifies her, He communicates Himself
not only spiritually to the soul by grace and charity and other virtues, but He also communicates Himself really in
So that as Jesus Christ is the Son giving the Holy Ghost. of God by nature, we, by grace, are made children of God, our sonship bearing the greatest resemblance to the divine Sonship.
Behold the great things which divine love
effects
?
40
(JOD,
We
THE FATHER OF MANKIND.
are tht sons of
as the
God;
are the sons of the living God.
Holy Scripture
says
:
"Ye
*
"
This communication and overflow most wonderful for five reasons
of
God
s
liberality
is
:
First. On account of the greatness and majesty of the Lover and Giver ; for who can be greater and more exalted fcli an the Lord of heaven and earth ?
On
Second.
account of the condition of those to whom He all His gifts. By nature they
^omiriunicates himself with are but
men, the lowest of rational beings ; they are proud, ungrateful, carnal sinners, incapable of doing any good, and prone to every evil they are mortal, corrupt creatures, ;
doomed
to
become one day the food
of
worms.
"
What
is
that Thou art mindful of man," exclaims the Psalmist, him ? or the son of man, that Thou visitcst him ? f Third. This liberality of God is wonderful on account of "
"
the manifold
and extraordinary
men and
on
soul, created
which He partly confers These are a rational own image and likeness
gifts
partly offers to them.
God
according to
s
;
divine grace; the promise of glory; the protection of His angels; the whole visible world; and, finally, His own well-
beloved Son.
"For
God
so loved the world as to give
only-begotten Son; that whoever believeth in
His
Him might
not perish, but might have life everlasting." J Fourth. This liberality of God is wonderful on account of the end for which He confers all these benefits that is,
for the happiness of man, and not for for God does not expect to receive
His own happiness any gain or advantage
from man. Fifth. This of
God
liberality of in which
is
wonderful on account
He communicates Himself
manner
the
;
to
men. 1.
what
It
is
peculiar to
is vile
* Osee
i.
God
s
infinite love to lower
and despicable,
10.
+
P6
to heal .
viii. 5.
Himself to
wh^yg8aj|r>g
Ar
to seek
JJoKra.
16.
GOD, THE
FATHER OF MANKIND.
41
what is rejected, to exalt what is humble, and to pour out His riches where they are most needed. 2. He often communicates Himself even hef ore He is asked,
He does in what are called preventing graces, by which He moves the soul to pray for subsequent ones. The 3. When asked, He always gives more than is asked. as
thief on the cross asked of Jesus Christ
no more than to
re
His kingdom but Jesus Christ answered Amen I say to thee, this day his prayer with the words thou shalt be with me in Paradise." 4. God often lavishes His gifts on those who, as he fore
member him
in
;
"
:
nay, He lavishes them sees, will be ungrateful for them even upon the impious, upon infidels, heretics, atheists, to what our Lord blasphemers, and reprobates, according do good to them enemies Love your says in the Gospel that you may be the children of your that hate you Father who is in heaven, who maketh His sun to rise upon the ;
"
:
:
.
.
.
good and the bad, and raineth upon the just and the unjust."* Who can, after these reflections, refrain from exclaiming Who the liberality of God is most wonderful "Truly, .
!
comprehend its width, its height, its depth ? It is fathomless, like the Divinity itself Yes, the greatness and liberality of God are fathomless. The Eternal Father has made the heavens to give us light
can
"
!
the fire to give us warmth ; the air to preserve the earth to produce for us various kinds of fruit the sea to yield us fish ; the animals for our food and cloth God the Son has given Himself to us upon the Cross,
and rain our
life
;
;
;
ing.
and daily gives Himself holy
to
us at every Mass and at every gives himself to us in
The Holy Ghost
Communion.
we receive any baptism, in confirmation, and whenever So prodigal has God become of other sacrament worthily. Himself, because He is the greatest, the kindest, and most liberal of
Fathers
!
*
Matt.
v. 45.
GOD, THE
42
FATHER OF MANKIND.
man whoever thou art, thon hast witnessed the love which God has borne thee in becoming man, in suffering and dying for thee, and in giving Himself as food to thee. !
How
long will
it
be before
God
shall
and by deeds the love thou bearest
know by
Him
?
experience
Truly, indeed,
every man at the sight of God clothed in flesh, and choosing to lead a life of such durance, to suffer a death of such
ignominy, to dwell a loving prisoner in our churches, ought to be enkindled with love towards one so Oh loving. that Thou wouldst rend the heavens, and wouldst come "
!
down the
:
the mountains would melt
wouldst deign,
my God
away *
waters would burn with
at
Oh
fire."
Thy !
Presence, that Thou
(thus cried out the prophet, be
I
Word upon earth) to leave the heavens, and to descend here to become man amongst us On beholding Thee like one of themselves, the moun tains would melt that men would ; fore the arrival of the divine
!
away
surmount
is,
obstacles, all difficulties, in observing
Thy
counsels
all
laws and
Thy Thou
the waters would burn with fire ; Surely, wouldst enkindle such a furnace in the human heart that even the most frozen souls would catch the flame !
blessed love
!
And,
Son of God, how shone
to
many
of Thy in truth, after the Incarnation of the
brilliantly has the fire of divine love ! It may be asserted even, with
living souls
out fear of contradiction, that God was more beloved in one century after the coming of Jesus Christ than in the entire
How many
forty centuries preceding. of the nobly born, how
youths, how many many monarchs, have abandoned
wealth, honor, and their very kingdoms, to seek the desert or the cloister, that there, in poverty and obscure seclusion,
they might the more unreservedly give themselves up to the
love of this their Saviour
rejoicing to
death
How many
martyrs have gone to torments and tender virgins have refused the !
and making merry on their way !
How many
* laaiaa briv.
1,
2
GOD, THE FATHER OF MANKIND.
43
proffered hands of the great ones of this world, in order to
go and die for Jesus Christ, and so repay, in some measure, the affection of a God who stooped down to become incar nate, die for love of them, and stay with them as their per petual Victim on our altars, even to become the food and
The constant remembrance of what them made them generously repel the
drink of their souls.
God had done
for
most insidious temptations of the flesh, the world, and the The flesh was answered when it spoke devil. :
"
More pale to see Sweet, thou art pale. Christ hung upon the cruel tree,
And "
<
bore His Father
s
wrath
Sweet, thou art sad.
for
me.
Beneath a rod
More heavy Christ, for my sake, trod The wine-press of the wrath of God. Not so Christ, Sweet, thou art weary. love of me sufficed
"
Whose mighty
For strength, salvation, Eucharist. "
If I bleed, Sweet, thou art footsore. His feet have bled yea, in my need His heart once bled for mine indeed. <
;
"
The world was answered when
it
spoke
:
So He was young Sweet, thou art young. for my sake in silence hung l
"
Who
Upon "
i
the cross, with passion wrung.
Look, thou art
fair.
Than men who deigned
A visage "
And
He was more for
me
to
fair
wear
marred beyond compare.
thou hast riches. Daily bread is His who, living, dead, For me lacked where to lay His head. l
All else
j
Goi>,
And
11
THE FATIIKK OF MA*\KIND.
life is
sweet.
To Him whose cup
<
It
was not
With mine unutterable woe.
And
the devil was answered 1
so
did overflow
when
"
lie
spoke
:
Thou drinkest deep. When Christ wouid He drained the dregs from out my cup So how should I be lifted up ?
sup,
;
,
"
l
Thou
shalt win glory.
<
In the skies
:
Lord Jesus, cover up mine
eyes, Lest they should look on vanities. 1
Thou
have knowledge. Helpless dust Lord I put my trust Answer Thou for me, Wise and Just shalt
<
In Thee,
I
!
;
!
"
And
Get thee behind me
might.
!
Who hast redeemed and not abhorred My soul, oh keep it by Thy word.
Lord,
I
most true; but now comes a tale for tears, been the case with all men ? Have all sought thus to correspond with this immense love of their God and Father ? Alas the greater part have combined to repay Him with nothing but Hence His YOR,
all this is
tfas this
!
ingratitude
plaint about so
!
just
com
His children: Hear, ye heavens, and give ear, earth. I have brought up children, and exalted them but they have despised me. The ox knowoth his owner, and the ass his master s crib but Israel hath not known me, and my people hath not understood. Woe
many
of
"
:
;
to
the sinful nation, a people laden with iniquity, a wicked seed, ungracious children they have forsaken the Lord." * Alas that this complaint of the Lord applies to so many souls. Alas that the heart of God is an abyss of fathom:
!
!
less
goodness and liberality, and the heart of
of sin
and
iniquity. * Isaias
i.
2-4.
man an
abyss
GOD, THE
FATHER OF MANKIND.
45
If any man docs not love our Lord Jesus Christ, let him be anathema let him be accursed. Let him be accursed by God the Luther, accursed by God the Son, accursed by God the Holy Ghost. Let him be accursed Let him be accursed by the very de by angels and by men. St.
Paul exclaimed:
"
"
mons
in hell. Let him be accursed by all creatures for re fusing to love our Lord and Kedeemer Jesus Christ. Such is the language that the great Apostle St. Paul, the ardent lover of the Lord, uses towards all who refuse to turn
upon
their
love within
God
the force of that ever-active principle of
them, which
will
never suffer them
to rest,
which was implanted in them by their Creator, and which they are their own greatest enemies if they do not direct to Him.
CHAPTER THE PRODIGAL
S
IV.
END OF MAN.
CHOICE
when the Gospel was an them, while they were being instructed on the sublimity, the beauty, and the infinite amiability of God, the great mysteries of religion, all that God had done God born in poverty, God suffering, God dying for man for love of them and for their salvation they exclaimed in is
told of the Japanese that
ITnounced
to
how great, how "Oh a transport of joy and admiration Christians When of the the is God and amiable, good :
!
!"
they heard that there was an express command to love God, and a threatened punishment for not loving Him, they were surprised.
reasonable
Why,
is
it
"What!"
men
said
they,
command
"a
given to
God who has loved us so much ? greatest happiness to love Him, and the
to love the
not the
are not greatest of misfortunes not to love Him ? What the Christians always at the foot of the altars of their God, !
penetrated with a deep sense of His goodness, and inflamed And when they were given to un with His holy love ? derstand that there were Christians who not only did not "
un God, but even offended and outraged Him, hearts exclaimed ungrateful they in worthy people Is it possible ? In what accursed their indignation. land dwell those men devoid of hearts and feelings ? We wonder at these sentiments of the Japanese Christians. But does not our own heart condemn ingratitude ? Does it not condemn the conduct of the prodigal son ? He was "
love
"
!
!
"
"
unwilling to live in his father 46
s
house, in the society of a
END OF MAN.
THE PRODIGAL S CHOICK
47
midst of domestic occupa good and wise brother, in the He thought it happier to be independent of all re tions. without let or hin straint, to follow the desires of his heart We condemn him for all this for his monstrous drance. But let us look first into our own hearts. ingratitude. Docs this unnatural son stand alone? Has he no imita tors
Are there not many who,
?
him, seek their happi and hon
like
ness in the blind pursuit of the riches, pleasures, ors of this world, and lose sight of God, their
Heavenly
Because, like the on the noble end for prodigal, they never reflect seriously which they were created. They never say
Father
And why
?
do they do
this ?
:
"
And let us ask whence we have come, And what and where we are, and why
We
live,
And
and where
will
seek a practical
be our home,
reply."
Let us go into the streets of any large city and look around us. There are stately buildings, and gay equipages, and brilliant shops but even those are nothing to the con course of human beings, the crowd of immortal souls, pass of ing to and fro, daily working out an immortal destiny ;
good or street
;
There
evil.
there
is
an old
is
a child on the
man way
young lady going abroad unhappy victim of want and sorrow
to display
laborer going to his daily rying throng has a soul,
The
tide of till
morning come and
Many world
is,
;
too, the
Now, each one
and that soul
is
a
the
hardy hur
in the
will live for over.
beings flows on, day after day, New faces continually appear ;
from
We know
;
an immortal soul, created in God s own image. these persons we shall never meet again in. this but the day will come when we shall meet them all
of ;
;
there
there
is
they not their history we know not but we know that each one has a spiritual
night.
go.
their destiny
nature,
human
toil.
her finery ;
the
tottering along there ;
to school
THE PRODIGAL S CHOICE END OF MAN.
48
New generations shall not one shall be missing. All in the place of those who now inhabit the world. these grand buildings, these brilliant shops, shall be reduced but every to ashes nay, the world itself shall pass away soul now living in this city shall live for ever, even when al] or destroyed. They shall live for ever else shall be
again
come
;
changed
because their souls are immortal. Now, very few people ever think about their future des tiny.
of
Of the greater part
men
it is
true
what a poet
gnid: "
I loved the beauty of the earth, The brightness of the skies ;
Life
wooed me with its careless mirth, and my prize.
My birthright "
I
loved in smooth, self-chosen ways
I
To guide my wayward feet j courted men s unmeaning praise Their smile was
"
all
:
too sweet.
The light of heaven shone pale and dim Upon my earth-bound sight The echo of the seraph s hymn ;
For "
me had
no delight.
My life and treasure they were hero, My throbbing pulse beat high, My step was free, my glance was clear With youth s gay
buoyancy."
Only those who are wise often ask themselves the great question,
Why am
I in this
Hear what the monks
world
do.
At mid-day they go
into the
church, and, kneeling down, they ask themselves the great question, Why did God create me ? Have I this morning
been doing what God created me for ? The night comes, and again on their knees in the church they ask themselves tliis Did the great question, Why did God create me ? 1
THE PRODIGAL S CHOICE END OF MAN. afternoon do what
God
created
me
49
Once a month
for ?
an entire day devoted to nothing else than to put to themselves the great question, "Why did God create me ? Have I this month been doing what God created there
is
"
me for ? Once every year there are ten days of silence. During that time they do not preach, they hoar no con do not speak to any human being. They the entire ten days in asking themselves the spend great question, "Why did God create me?" Have I this year fession, they
been doing what did
God
dom
create
God created me for
me
often put
This question,
?
"
Why
a question which men of true wis to themselves. So if they read, if they ?"
is
they walk, through the works of the day, through the silence of the night, the great thought comes before did God create me ? them,
eat, if
"
Why "
"
Therefore, when this clause thou readest, See that thou the lesson heedest :
Man, thy life is figured clear In what state thou earnest hither, What to-day thou art, and whither Tend thy steps, examine here." ;
Did God
create us simply that we might make money I go into a ? town New York, or great
and become rich
Philadelphia, or St. Louis, or Chicago.
I see
many
people
walking about everywhere. There is something in their faces which shows that that they have they are not idle ;
some great business, some great thing to do. There seems to be something which takes up their thoughts and fills their whole soul. I
good
stop one of these people and speak man,"
I say to
him,
"tell
me what
great business, the great affair, which and takes up all your time ?"
"
swers, rich."
is
to it
him.
what
"
is
My the
fills all
"My
your thoughts great affair," he an
the great affair I have to do, is to get money, to be I go on further. I see a little boy running along
TEE PRODIGAL S CHOICE END OF MAN.
50
I say to
the street. is
the matter
him,
What
?
*
Stop a moment,
my
boy
"
are you running for the boy answers.
?
"I
;
am
what run-
And why do you ring on an errand/ want to get run on an errand?" The boy answers: I see there a 1 pass on and walk into a shop. money." man, very busy from morning till night. His whole time "
"/
he has scarcely a moment to get anything to him "Why do you work so hard all the to be the end days of your life ? What is it for ? What is / want to get He answers of it ? What do you want ? is filled
up
;
I say to
eat.
:
"
"
:
money and
to
be
So the
rich"
will,
and the memory, and
the understanding, and the thoughts, and the desires of men are always turning on money, as the earth is always turning on its axis. So it is with all, young and old, rich and
the rising of the poor, everywhere, in every place, from sun to the going down thereof. I stop, then, for a moment,
and again us
create
earth
?
"
?
ask myself the great question Why did God What is the great thing we have to do on this And when I see all men spending all their time, "
I
:
and breath, and strength, and health, and life in trying to Perhaps this is what God get money, I say to myself created us for the great thing we have to do is to get money, to be rich." Is it so ? Let us see. "
:
Our
divine Saviour
tells
us that there lived once, in a cer
man. He was so rich that he himself He had gold and silver, he what knew possessed. hardly He lived in a splendid lands and possessions, without end. with furnished everything that was rich house, which was and magnificent. There were carpets from Persia, and curtains of rich velvet ornaments of snow-white ivory, and tain city, a very rich
;
Every day this man precious stones and sparkling gems. richest The feasted sumptuously. wines, the most delicate called this rich man one table. his on were Every meats, his house they stopped to the when and passed people happy, look at
it,
saying with a sigh,
"
How happy must
this
man
THE PRODIGAL be
!
I wish I were as rich.
day the rich
man
S
"
CHOICK END OF MAN
51
But see what became of him. One
fell sick.
Sickness, you know, conies to the rich as well as to the poor. The doctor was sent for in haste. He came ; and when he saw the sick man, he said :
you some medicine, and you will be well again in a few days." The rich man was very happy when he heard this for he did not wish to die. He took the medicine. A few days passed by; the rich man was a corpse. He died and, as our divine Saviour Himself assures us, he was buried in hell. The body of this rich man was laid out on A fine bed, but yet it was just as stiff and cold as the corpse of any poor man ; for in death all men are equal. His body was laid out on a fine bed, and his soul was laid on a bed of fire. There was mourning in that grand house because the rich man was gone. The people walked about the rooms in mournful silence, and if they spoke it was only in a low whisper, as if they feared to awaken the dead man. There was no waking for him any more. He slept the sleep that knows no waking. He had the in hell But the slept sleep of death, and awoke upper end of the chamber is bright with lights. There you "Oh
!
it
is
nothing;
I will give
;
;
!
can see a splendid coffin. It is made of the richest wood, and covered with folds of rich velvet, all glittering with silver
and
and
silk
gold.
The
and fringe
man have been
inside of that coffin
How
of gold.
is
lined with satin
happy must the
to have such a coffin
rich
Yes, this splendid enclosed in a coffin of !
body; but his soul is burning fire the ever-burning fire of hell. His friends and relatives are standing round his coffin, and they say coffin is for his
:
"
What
a beautiful coffin
But the demons of hell are this rich man, and they shout
!"
standing round the soul of Amid shrieks and blasphemies
A is
"
:
What
a splendid coffin
!
It hot, burning coffin for the soul of this rich man a terrible fate to be for ever burning in hell for ever
tormented by the demons.
!"
But whv was the
rich
man
con-
THE PRODIGAL
52
CHOICK END OF MAN.
S
demned
to hell ? Because he made a great mistake. Ht thought, like so many others, that he was placed here or. earth merely to grow rich and What will enjoy himself. riches avail us at the last hour ? When we come to lie on our death-bed, can we to have labored
say
hard in
going
my
lifetime,
to die
and because
;
ourselves,
"I
and worked much, and I
am
am
rich
I
;
am
rich, I die happy"?
Here man died, and
the answer to the question: "The rich was buried in hell It is very hard for the rich to enter heaven. Jesus Christ has declared that is easier for a camel to pass through the of a needle than for is
!"
"it
a rich
eye
man
to
*
go into heaven." Therefore, to get money and be not the great thing in this world. It was not for
rich
is
this
that
God
created
God created us. Is it possible to think man for that which often ruins him ?
that
God, then, did not create us to get money and to be rich. Therefore those people are mistaken who live in this world as if the one great object of life was to get money.
Death
come, and their money will pass away into other hands. In one moment they will go down into hell. When they are buried in hell, they will find out the mistake of their will
lives. if
"
What
shall it profit a
he lose his own soul "
See
bow
man
to
gain the whole world
?"f
the world before our eyes
Is
speeding to decay See how its painted vanities !
Are withering fast away into dark and darker shades !
How Its
Many
evanescent glory fades
"
!
people think that the great object of
life
is
to eat
and drink and enjoy themselves. Their god is their belly their end is There was once a man who destruction."! spoke thus to himself: "My son!, we have much goods laid "
*
Luke
xviii.
t
Matt. xvi.
t
Phi],
iii.
THE PRODIGALS CHOICE END OF MAN. up for many years
53
let us eat and drink and enjoy our was night. Almighty God came to that man and said to him You fool, you fool, because yon thought that you were made to eat and drink and enjoy yourself you fool, because you did not know what you were created for "you fool, this night you will die; and those goods which you have laid up for many years, wiiose
When
selves."*
;
it
:
shall they
us
?
Was
we
of fools
in this world ?
Why
and honor and honor.
to acquire praise
it
whose heart
are
number
"The
be?"f
Then why
thirsts for praise
is
did
?
He
infinite.
God
There
is
!
create
man
a
labors through after year he
Year nights and weary days. watches and toils, till at last he obtains what his heart has craved so long. Praises and honors are showered upon him. His name is on every lip. But is he happy ? Is his weary heart at rest ? Ah no. Every new honor brings new cares. Envy and jealousy pursue him. His heart ever thirsts for more honors. He yearns to climb still higher and sleepless
!
higher.
King Solomon, in the search after happiness, devoted mind to the gratification of every desire of his heart. said in
his "
I
my
heart: I will go. and abound with delights and I made me enjoy good things. great works, I built me I made nouses, and planted vineyards. gardens, and orch
and set them with trees of all kinds, and I made me ponds of water, to water therewith the wood of the young rees. I got me men-servants, and maid-servants, and had a and herds of oxen, and great flocks of great family sheep, above all that were before me in Jerusalem I heaped to gether for myself silver and gold, and the wealth of kings, and provinces: I made me and ards,
i
:
:
singing men, singing women, and the delights of the sons of men cups and vessels to serve to pour out wine: and I surpassed in riches all that were before me in Jerusalem my wisdom also remained :
:
with me. *
Luke
And xii.
whatsoever i
my Luke
eyes desired, I refused xii.
t
Eccles.
them i
THE PRODIGAL S CHOICE END OF MAN.
54
and I withheld not my heart from enjoying every and delighting itself in the things which I had prepared and esteemed this my portion, to make use of my not
:
pleasure,
:
own
labor."
After such ample enjoyment of all earthly pleasures, might we not think that Solomon was happy indeed ? Nev ertheless, he tells us that his heart was not satisfied, and that he felt himself more miserable than before. And when J all the works which turned myself," he says, my had wrought, and to the labors wherein I had labored in vain, I saw in all things vanity, and vexation of mind, and that nothing was lasting under the sun." * What happened to Solomon happens still, in one shape or form, to every man. Hence a Christian poet writes "
"to
hand,->
:
"
Oh what 1
is all
Brief scene of
earth
s
round,
man s proud
strife
and vain endeavor,
Weighed with that deep profound, that tideless ocean That onward bears time s fleeting forms for ever ? n
river
Give to the man whose dream, whose waking thought, day and night, is to grow rich to live in splendor and lux ury whose life is spent in planning, and thinking, and toil ;
;
give all the kingdoms of the earth, all the gold of the all the pearls of the ocean. Give him the de
ing
mountains,
sire of his heart.
rest
!
Ah
!
no.
Will he be happy ? Will his heart be at will find that riches are like thorns
He
;
that they only wound and burn. They seem sweet when beheld at a distance but indulge in them, and at once you ;
taste
their bitterness.
All the goods and pleasures of this
hook. The fish is glad while it swallows the bait and spies not the hook; but no sooner has the fisherman drawn up his line than it is tormented within, and soon after comes to destruction from the very bait in
world are like a fisher
which
it
so
s
much rejoiced.
So
it is
* Eccles.
ii
with
all
those
who esteem
THE PRODIGAL
END OF MA
S CHOICE
iv.
55
In their themselves happy in their temporal possessions. comforts and honors they have swallowed a hook. But a time will come when they shall experience the greatness of the torment which they have swallowed in their greediness. why is it that the riches and pleasures of this world
Now,
cannot make us happy ? It is because the soul was not cre ated by and for them, but by God, for Himself. Therefore it is the enjoyment of God alone that can make the soul happy. A thing is made better only by that which is better than Inferior beings can never make superior the thing itself.
The
being immortal, is superior to all Earthly things, then, cannot make the soul earthly things. Hence it is that here on earth we are never satis better. beings better.
fied.
We
soul,
always crave for something more,
something
Whence comes this continual higher, something better. restlessness that haunts us through life and pursues us even It is the home-sickness of the soul ; its crav to the grave ? ing after a Good that soul herself
Goodness
is.
God
is
better
alone
He who
itself.
is
and more excellent than the
this
possesses
goodness of all other things they possess they have from God. sess the
He
being Supreme said to pos for whatever goodness
Good,
God may be ;
In spring the green leaves shoot, In spring the blossoms fall,
"
With summer falls the fruit, The leaves in autumn fall; Contented from the bough They drop leaves, blossoms now, ;
And "
ripened fruit
Thus
the
warm
earth takes them
things ask for rest above, a home beneath the sod sun will seek the west, all
A home
The The bird will seek its nest, The heart another breast Whereon to lean the spirit seefe ;
its
:
God."
all.
THE PRODIGAL
66
END
S CHOICE
OF MAN.
Where, tnen, are we to seek true nappiness ? In God No doubt God has reserved to Himself far more than He has bestowed upon creatures. This truth admitted, alone.
it
necessarily follows that he
who
God
enjoys
possesses, in
and consequently the very same de would have taken in other things, had he which he light enjoyed them separately, he enjoys in God, in a far greater measure and in a more elevated manner. For this reason, St. Francis of Assisium used to exclaim, "My God and a saying to which he was so accustomed that he my All could scarcely think of anything else, and often spent whole So also St. Teresa nights in meditating on this truth. God alone is sufficient would exclaim, Certainly, true contentment is that which is found in the a con Creator, and not that which is found in the creature tentment which no man can take from the soul, and in com parison with which all other joy is sadness, all pleasure sor
Him,
all
other things
;
"
"
!
row,
all
sweetness bitter,
all
all
beauty ugliness,
delight af
most certain that when face to face, we we shall have perfect joy and happi shall see God as He is ness. The more closely, then, we are united with God in this life, the more contentment of mind and the greater happi and this contentment and joy ness of soul shall we enjoy is of the self-same nature as that which we shall have in
fliction.
"
It is
"
;
;
The only difference consists in this that here our and happiness is in an incipient state, whilst there it joy will be brought to perfection. Therefore the idea, the very essence, of all happiness is to be united with God as closely heaven.
:
Hence
it is that St. Augustine, who had tasted exclaimed Thou hast made me, God for pleasures, Thyself; and my heart was uneasy within me until it found
as possible.
"
all
its
:
rest in
Thee!"
Now, when is it that we with Him, and find our rest ronlly
!
do His holy
will.
possess God, are closely united in Him ? It is only when we
THE PRODIGAL
S
GHOW K END OF MAN.
5?
This God gave us to understand in express terms when And of the tree of knowledge of good He said to Adam For in what day soever thou and evil, thou shult not eat. "
:
shalt eat of
it,
thou
si
wit die the
death."
*
By this commandment man
was clearly given to understand of his continuation that the happiness, for time and eter To to the will of God. his obedience nity, depended upon
and disorderly passions, and his to to transmit his happiness posterity, was entirely in If lie made a right use of his liberty by always his power. be free
from irregular
affections
if he preserved unsullied the following the law of God of his Creator and Heavenly Father likeness if, and image he made a proper use of the creatures confided to in ;
;
fine,
he would receive the crown of life everlasting in reward for his fidelity. But if he swerved even for a mo ment from this loving will of God, he would subject himself to the law of God s justice, which would not fail to execute his care,
the threatened punishment. But did God, perhaps, afterwards, in consideration of the for man s Redemption, lay down other and easier conditions No. He did not change these ? Man s happiness still depended on
happiness and salvation conditions in the least.
"
his obedience to the divine will.
Now
if
thou wilt hear
Lord thy God, to do and keep all His com mandments, the Lord thy God will make thee higher than all the nations of the earth, and all these blessings shall come unto thee and overtake thee yet so if thou hear His the voice of the
:
And
our divine Saviour says: "You are my precepts."! And friends, if you do the things that I command you." J "Not every one that saith unto me, Lord, Lord, again: but he that doth shall enter into the kingdom of heaven :
the will of
my
Father who
is
in heaven shall enter the
Tie Himself gave tae example, of heaven." unto the death of the cross, even obedient been having
kingdom *
(*n.
ii.
17.
t Deut. xxviii.
1, 2.
j
John xv.
16.
Matt.
vii. 81.
THE PRODIGAL S C HOICK Ex D OF MAN,
58
thereby teaching all men that their happiness and salvation depend on their constant obedience to the will of their Heavenly Father. All men without exception were made by God to be happy with Him for ever in heaven, on this one condition He that doth the will of rny Father who is in The heaven, he shall enter the kingdom of heaven." "
:
answer, then, to the great question,
me
"
?
is
to
know God,
ing to His holy
to love
"Why
Him, and
did
serve
God
Him
create
accord
will.
Man, when leading a
life
A
contrary to
God
s will, is
alto
which no longer corresponds it was made is cast away a wheel which prevents others from working is taken out and a limb in the body which becomes replaced by another burdensome, and endangers the functions and life of the others, is cut off and thrown away a servant who no longer gether out of his place. to the end for which
tool
;
;
;
does his master
s
will
is
discharged;
a rebellious citizen,
violating the laws of the state, is put into prison ; a child in unreasonable opposition to his parents is disinherited.
Thus men naturally hate or useless, or opposed to, whether natural or moral. that the Lord of
and reject what is unreasonable and destructive of, good order, What more natural, then, than heaven and earth, the author of good
sense and of good order, should bear an implacable hatred to disobedience to His holy will ?
The man as a
in opposition to the will of God suffers as many lias been dislocated he is continually
limb which
pangs tormented by
;
evil spirits,
who have power
over a soul that
he is no longer under proper sphere of action the protection of God, since he lias withdrawn from His is
out of
will,
its
;
the rule for
man
s
guidance, and has voluntarily
left
His watchful Providence. God sent Jonas, the prophet, to He was buffeted Ninive, and he wished to go to Tarsus. by the tempest, cast into the sea, and swallowed by a inon Behold what shall come on those who ater of the deep !
TBE PRODIGAL S CHOICE END OF MAN. abandon God
to follow their
s will
own
59
passions and incli
be tossed, like Jonas, by continual will remain like one in a lethargy, in tho ; tempests they hold of their vessels, unconscious of sickness or danger, nations.
They
shall
and are swallowed up it is a bitter and fearful thing for thee to hare left the Lord thy God, when He desired to lead thee in the way of salvation, and that my fear is not with thee, saith the Lord God of until they perish in the hell ! thou, "
in
stormy
Know
and
sea,
see
that
hosts."
God
grants to the devil great power over the disobedient. lion to kill a prophet in Juda in
As the Lord permitted a punishment for
his disobedience to the voice of the Lord, permits the infernal lion to assail the proud and the disobedient everywhere with the most filthy temptations, which they feel themselves too weaK to resist, and thus fall
so
He
Unless they repent soon, like Jonas, of
a prey to his rage.
their sin of idolatry, as it were, they will not be saved, as was the prophet, but will perish in the waves of temptations
and sink into the fathomless abyss Disobedience to God out of heaven it
made Cain
;
it
of hell.
turned the rebellious angels turned our first parents out of Paradise s
will
;
vagabond and a fugitive on earth
a
it
;
drowned the human race in the waters of the deluge it brought destruction upon the inhabitants of Sodom and Gornorrha. Disobedience to the will of God led the Jews often into captivity it drowned Pharao and all his host in the Red Sea it turned Nabuchodonosor into a wild ;
;
;
Jerusalem in ashes it has ruined, whole nations, empires, and kingdoms; it will finally put an end to the world, when all those who always rebelled against the will of God will, in an instant, beast
and
;
it
laid the city of
;
will still ruin,
be hurled into the everlasting flames of hell by these irre words of the Almighty: Depart from me, ye "
sistible
cursed, into everlasting
fire,
which was prepared for the
THE PRODIGAL S CHOICE END OF MAN.
60
and
devil
his
angels,"
there to obey the laws of
God
s
justice
for ever.
on the contrary, for his obedience to the will oi that Abel obtained from the Lord the testimony that
It was,
God
he was just; that Henoch was translated by God in order On account of his obedience that he should not see death. to
Nbe and Abraham became
the will of God,
ihe Deluge
;
his family were saved from the father of many nations ;
Joseph was raised to the highest dignity at the court of the King of Egypt. For the same reason Moses became the great servant, prophet, and lawgiver of the land, and the Obedi great worker of miracles with the people of God. ence to the will of
God
was, for the Jews, at
all
times, an
impregnable rampart against all their enemies it turned a Saul, a persecutor of the Church, into a Paul, the Apostle of the Gentiles ; it turned the early Christians into martyrs ;
consist in suffering and dying rather, in the conformity of the
martyrdom does not
for
for the faith
;
it consists,
which requires such a kind Nay, Jesus Christ has declared that it is by obedience to the will of His Heavenly Father that every one becomes His brother, His sister, and even His mother. shall do the will of my Whosoever," he says, Father who is in heaven, he is my brother, and sister, and martyr
s
of death,
will to the divine will,
and not another.
"
mother."
To of
"
*
God according to His will is the principal end To regulate all the affairs of the universe, to be
serve
life.
always successful in all our desires, to heap up all the riches of the world, obtain royal dignities, extend our possessions beyond bounds, without having rendered our Creator the
which is due Him, is, in the judgment of heaven, to have done nothing, to have lived on the earth in vain. On the other hand, to have done nothing for the world, to have always languished on a sick-bed, to have been despised by service
* Matt. xii. 50.
THE PRODIGAL
S
CHOICE
END
OF MAN.
61
our fellow-men, to have lived in some obscure abode, but have served God throughout, would be enough, because we should have conducted to its last end the only thing for which this present life was given us.
all
to
The remembrance
of this truth has
more than once ren
dered the wisdom of children superior to that of old men. In a tender age St. Teresa retired into a solitary place, and
spoke to herself thus
"Teresa, you will be either eternally Choose which you please." happy or eternally unhappy Young Stanislas de Kostka gave all to God and nothing to :
!
the world.
not to
made
come."
the flesh
I arn Being asked why he acted so strangely, he but for world the world," replied, Let the world cry out against this truth; let revolt against it let all the demons deny and it is and remains an immortal truth that we "
for this
"
;
oppose it were created by God to serve Him in this world according to His will, and in reward for this service to possess Him for ever in the next, or to be
punished in hell for ever for Who but an atheist having refused to obey the Lord. v/ou-ld dare deny this truth ?
CHAPTER THE PRODIGAL
S
V.
DEPARTURE
MORTAL
SIN.
FTER the
prodigal son bad received his portion of til*-} inheritance, he left the father by whom he was so much oved. He turned his back upon the home where he had A
*
He went into a far country, everything in abundance. which was strange to him. In a short time, he had spent he soon was poor and naked the whole of his inheritance he suffered great want, and was dying of hunger. Aban doned by those on whom and in whose company he had :
;
dissipated all his wealth, he entered into service with one of the inhabitants of the country. Here he was cruelly treated, and sent into the field to tend the swine. He had at last
become a vile slave a wretched swineherd barefoot, bare To satisfy the headed, and dressed in tattered garments. cravings of hunger, he was willing to eat the husks of swine, but they were refused him.
Yet what a
What
a shameful degradation ! of the state of
and truthful picture every one who has strayed away from God, sin
terrible
to lead a life of
!
God made us to His own image and likeness. He be stowed upon us an intelligence and a will, a heart and a conscience, so that we are intelligent and moral beings. The malice of sin consists in this that an crea :
having the power of
intelligent
and consciously opposes the \vilJ of its Makes, and thus becomes, like LVM?er, a rebel spirit against God. ture,
To
will, deliberately
nu^p/^tand, then, whtit sin
is,
for us tP coders tan d the greatness of
M
it
would be necessary
God Himself.
Evil
THE PRODIGAL
S
DEPARTURE MORTAL
63
SIN.
must be considered to be so much the greater, the greater the its sickness is the more dan good is to which it is opposed it is calculated to destroy life. Now, God is gerous, the more ;
The only evil opposed to Him is sin, es Mortal sin, therefore, is, as it were, as sin. mortal pecially to whom it is incomprehensible as God, the Supreme Good, be able to comprehend never shall we Thus opposed. evil and malice of sin, because we shall never be the Supreme Good.
the
great
able to understand
what God
shall never be able
we
cause
it kills
But though
thoroughly Sin
its effects.
is
When
the soul.
it
be true that
understand the malice
to
we may obtain some
of mortal sin,
mortal sin in
is.
idea of
it
by considering
called mortal or deadly, be God forbade Adam to eat of
On the tree of the knowledge of good and evil, He said thou of this fruit of the eat shalt thou tree, what day soever shalt die." Those same words God addresses to every one of "
:
On what day soever thou shalt eat of the fruit of sin, on what day soever thou shalt break one of my commandments, from Mass, thou shalt If, for instance, we stay away on a Sunday or holy day of obliga own our fault, through on Friday or fast-day, if we tion, if we wilfully eat meat immodest an in take wilful pleasure thought, though it be
us
"
:
die."
but for a moment, the sentence is passed against us, Thou The moment we have committed a mortal sin, shalt die."
we are morally dead. But the sinner may ask
How
can I be dead ? My no grave is dug for me. brought, I can eat, laugh, talk, and walk about just as well as I did How, then, can I be before the mortal sin was committed. terrible than the far more death is a there Ah dead?"
face
is
not pale, no
"
:
coffin is
!
death of the body.
It
is
the death of the soul.
And
as
of Heaven has said it, the man who has truly as the God the soul that sinneth, fallen into mortal sin is dead, for "
shall
* die."
*
Ezech. xvili.
THE PRODIGAL S DEPARTURE MORTAL
The
soul has a twofold life
supernatural.
The natural
cannot be
even in
lost
:
life
the one natural, the other of the soul cannot be lost
The supernatural
hell.
SIN.
life
of
the
which is called the life of grace, is the life received in baptism, and this life is destroyed by mortal sin. God Him soul,
self is this life.
God
The very
instant a mortal sin
is
committed,
and it is struck dead. The time of temptation came. It was a fearful time for the poor soul. The devils were near to tempt. But God find His angels leaves the soul,
were there also to sire,
assist.
A
would have saved the
single prayer, a single
soul.
But no
!
good de
the sinner closed
his eyes to the light, stifled the voice of conscience, turned
away from God and His angels, consented to sin ; and the immortal soul, the noblest of God s works, created to the image and likeness of the Most High God, redeemed by the precious Blood of Jesus Christ, was crushed and ruined.
And who
benefited by
its
ruin
?
The
devil.
The
wailings
of the angels were not heard from blasphemies of the demons of hell fall
more
far
terrible
Heaven; nor did the upon the ear. Yet a ruin had been wrought than would result
from the collapse of the entire universe. After that mortal sin had been committed, did not the stones cry out from the walls against the dead soul? Did not the beasts of the field shun the sinner ? Did not the in the street shriek people
and flee, horror-stricken, from the dead soul ? No all went on as usual, as though a mortal offence had not been committed against God. But there is One in as it passed, ;
Heaven who with an
sees the leprosy of that soul,
infinite hatred, as
He
punishes
it
and hates the sin with an everlast
ing punishment. If a member of our family dies, we weep and put on mourning. If a friend or acquaintance dies, we are grieved ; nay, if a senseless beast sinks in the field and dies, for the dead beast there is sorrow. But if a member of our family kills his soul by mortal sin; if his immortal soul, created to
THE PRODIGAL S DEPARTURE MORTAL
SIN.
66
image and likeness of God, dies, not a tear is shed, not is uttered, not a word of sorrow is Father spoken. or brother, husband or child, has lost Mass through his own fault on Sunday he has drunk to excess, or he has con sented to a wicked thought, or he has committed a sinful a soul action, and he goes to his home with a dead soul the
a
moan
;
killed
by mortal
sin.
When
he opens the door, and brings and a soul in which, in
a dead soul into the midst of us
stead of purity, there is impurity ; instead of justice, there is injustice; instead of truth, there is falsehood instead of ;
mercy, there is cruelty ; instead of meekness, there is an ger; instead of the perfections of God, there is the direct contrary of those perfections do we cry out in lamenta tion ?
Do we
soul
Not
terror from the murderer of his own But were God to open our eyes, and show us the hideousness of a dead soul, we should die of terror. Had we light to discover the real deformity of sin, we could not behold it and live. One says St. John Chrysostom, "has rendered the demons so horrible, that if God should cause them to appear visibly before us, the sight of them would strike us dead." St. Frances of Rome says she would willingly have cast herself into a burning furnace to ?
fly in
so.
"
sin,"
avoid the sight of a demon that had appeared to her. St. Catherine of Sienna assures us that she would rather walk through flames than behold for the shortest space one of those hideous forms.
God showed one
day, to St. Francis
The great that he took flight, and hid
of Assisium, a soul in the state of mortal sin.
was so frightened at himself in a dark corner.
saint
Many
it
centuries ago there was a certain
an extraordinary punishment.
man condemned
A
dead body, black as if it had died of the black cholera, was taken out of the grave and fastened in such a manner to the body of the un to suffer
1
happy man that from
it.
it
was impossible for him to free himself shrieked and shook with horror
The poor wretch
66
THE PRODIGAL
S
DEPARTURE MORTAL
SIN.
when he yaw the terrible burden that he was condemned to But when he felt its cold weight pressing upon him, bear. In the shudder of death froze the very blood in his veins. the light of the day, he saw the frightful load of black death
;
in the darkness of the night that dead companion. It soon began to rot, and
body was
his only the stench of it
became intolerable. The worms came out of the corpse and crawled over the body of the unhappy man. They they crept into his mouth and crept into his ears and eyes Never was there so shocking a sight. The people nostrils. who saw this man at a distance shrieked with terror and The very beasts fled from him when he passed. ran away. At last the unfortunate man lost his senses, and finally death came mercifully and relieved him of his horrible load. Those who are in a state of mortal sin carry about with them day and night a load far more loathsome than a dead body. They carry a dead soul, that is rotten and corrupt ing in mortal sin. The better a thing is in itself, the more and as there is detestable it becomes when it is corrupted a as human under heaven so soul, there precious nothing is nothing, consequently, so thoroughly detestable and hideous as a soul destroyed by mortal sin. To form some ;
;
idea of a soul in the state of mortal sin, go to the grave yard ; gaze at the corpses as they rot in their graves.
In the neighborhood of a certain city there is a large number of deep vaults, each large enough to hold hundreds of coffinless bodies. It is the custom in this city to throw the dead bodies into the vaults. One day a corpse was brought out to be buried. The large stone that covered the mouth of the vaults was taken away, and one of the bystanders looked down into the vaults. lie beheld a horrible sight. There in the vaults lay hundreds of corpses, some with faces upturned, others with faces burial-ground, having a
prone to the earth.
Some were leaning
against the wall
some with white skeleton hands stretched
out, as
if
;
and
pointing
THE PRODIGAL S DEPARTURE
m
MORTAL
KIN.
67
solemn warning to the end of nil earthly beauty and Here were the yellow, shapeless skulls, grinning mockery; there the eyes dropping out of then
greatness. in horrible
sockets, the ears falling oft , the long hair scattered about, This immense the bones piercing through the livid skin.
mass was ol every color, from pale to black. In some the There flesh was hard, in others it was dissolved like water. were thousands and thousands of reptiles feeding on the The stench that rose up from the vault was so bodies. repulsive that the man who looked down had to turn away quickly or he would have dropped dead. But what is even Miis mass of corruption compared to the shocking corruption of a soul in a state of mortal sin ? Here is how our Divine Saviour Jesus Christ speaks of those
who
are outwardly fair
and
lovely, but
whose souls
ye whitewashed sepulchres, without you are fair and beautiful, but within you arc ful! of filth and rottenness and dead men s bones." * Those in the state of mortal sin are like a grave filled with corruption not the corruption of flesh and blood, but
arc
dead:
"0
;
soul, of thoughts and desires, of words and actions. The soul, while in that state, is as yet a no one on earth can see the rottenness within. pealed grave The tomb is Outwardly, perhaps, all is fair and beautiful. But the day shall come when yet wreathed with flowers.
the
corruption of the
;
the clangor of the dread trumpet shall ring throughout the universe, and then the sealed grave shall burst asunder, and all
the black and hideous corruption of the soul within and made manifest to all men.
it
shall be revealed
See that young man.
His
air, his
bearing,
show you that
he knows something of the world, that life has no longer any secrets for him. He has tasted the poisoned cup of pleasure.
It
was sweet
gall to his heart.
as
And
honey
*
but bitter as was a time when that
to his lips,
yet, there Matt, xxiii.
THE PMODI&AL s DEPARTURE MORTA L
68
SIN.
young man was pure and innocent.
He was once a good His soul glistened with the brightness of baptis mal grace and was beautiful as an angel of God. But a day came when he was tempted. He neglected to pray, he closed his eyes to the light, he choked up the warning voice Catholic.
of conscience, and, turning away he yielded to the temptation and
from God and His angels, fell.
From
that
moment
forward he became an altered being. He had committed his first mortal sin. Could he have heard the wailings o of the angels of Heaven, and the blasphemies, the wild shrieks demons, as they rang out from the depths of hell
of the
!
But he
he hears nothing. His brain is on fire, his heart is consumed with passion. The pleasures of the world open before him, and he is perverted. He no longer likes
sees nothing,
the
Sacraments, holy Mass, or prayer.
his delight only in visiting the haunts of sin in drinking and debauchery, and, falling from another, he becomes at last utterly miserable.
He
finds
and shame, one
sin into
Perhaps he
goes to confession occasionally, but he continues to fall back into the old sins, and finally gives up altogether. Then he begins to curse God s holy things, to wander far ther and farther away from God, the most tender and liberal Father, the centre of all happiness and glory, the source of
peace and contentment. He begins to place himself in a state the most remote from heaven, and to live, as it were, in a strange country, in a dark land covered with the shades of death and filled with misery. He serves a most cruel master, who ill-treats him, refuses him even the husks of swine, and all
him
go about naked and poor and dying with hun ger. Outwardly, all may be fair and beautiful with him he is perhaps the life and ornament of society, praised and admired by all but within, his heart is full of corruption.
suffers
to
;
;
A
gallant ship was
sailing over the ocean homewardbound, laden with costly ware, with silver and gold and The sky was bright, the wind was fair, an I precious stones.
THE PRODIGALS
.DurAirrvtiK
MORTAL
SIN.
6V*
the ship sped on swiftly as a sea-bird. All on board were happy, for they were uearing the port their Jong and peril ous voyage was almost at an end. But suddenly the heav
ens grew dark, a fierce storm arose, the winds howled madly around the vessel, which was hurried on until it was dashed The wild surging waves rushed over it, against a rock. and it sank with all its costly treasures sank, with all on board, far down into the depths of the sea. Next day the storm died away, the heavens were bright, and the sea became smooth again, but the ship appeared no more; only a few broken planks were to be seen floating here and there on the surface of the water. Such is the of a wrecked story
soul.
There was a time when
was rich beyond measure. It was then a child of God. During happy years and weeks and days, God kept an account of all the thoughts, words, and actions of that soul, of everything that it had done for His sake, and for everything there was treasured up for it a reward in Heaven a reward such as no eye has seen, no ear heard, and which never entered into man s heart to con it
But the storm of temptation came, the soul was shipwrecked by mortal sin, and all the fair treasures were lost. For all the good works there shall be no reward. The moment we commit mortal sin, even if it be but a sin of thought, even if it be but a sin of a moment, that very instant we lose the merit of all the good works we have ever performed, even of child including those of the ceive.
hood.
days should have lived for a hundred
And though we
years in the practice of the most rigorous penance, and have acquired the virtues and merits of the greatest saints in heaven, we lose all the moment we commit a mortal sin.
This is no exaggeration. God himself declares it to us in the plainest terms: "If the just man forsake the path of justice
and commit
works,
saii.li
the
sin, I shall
Lord." "
*
no longer remember his good
Ezech. xviii.
2.
THE PRODIGAL
70
S
.DEPARTURE
MORTAL
>S7.v.
All the merits acquired What an incomparable loss so much pain and so with so acquired years, many during many tears merits which would have gained for us in heaven so many new degrees of never-ending glory all are !
lost
;
and
we
if
die in the state of mortal sin, they are
lofct
for ever.
How great is our pain if we lose all our property and find ourselves suddenly reduced to beggary ! How great is our land How grief when we are forced to leave our native !
bitter is our sorrow
friend or relative,
How
to part from a beloved a kind father or loving mother
when we have
from
!
deeply we mourn the
us in childhood treasures
And
!
loss
of her
who watched
for
what have we
our
God
lost all
over these
?
For what have we
lost
for a revenge ; for a paltry gain.
for a desire
pleasure ; the chairs and tables and
all
;
For the merest
?
trifle
;
for a beastly, a momentary If a man breaks in pieces
the articles of furniture in his
he sets his house on fire, and burns it to the if he throws all his money and all his valuable ground treasures into the river, people instantly cry out that he has lost his senses. They seize him. bind him, and carry him away to the mad-house. Why ? Because he wilfully de
house
if
;
;
stroyed his
own
property.
But the moment we commit
mortal sin we wilfully destroy
all
our treasures
a
treasures,
We cast away heaven, our soul, our have acted indeed like madmen, and unless we
too, of infinite value.
God.
We
those treasures, we shall assuredly be shut up in that frightful mad -house, in that dismal prison, where all those demented ones shall be confined for strive earnestly to recover
ever,
who,
like us,
have foolishly cast away their souls and
their God.
By mortal sin we have lost- everything, and as long as we remain in sin our arm is withered we cannot earn even a By our good works we may indeed single merit for heaven. ;
TUK PRODIGAL S DEPARTURE MORTAL
SIN.
71
obtain the grace of conversion, but we shall receive 110 re ward for them in the other life. We may perform as many
good works as the greatest saints that ever lived yet, as long as we remain in mortal sin, we shall receive no reward for them in hea^^en, for they are not written in the book of ;
life.
Indeed, when living in the state of mortal sin, onr soul is The Holy Ghost no longer inspires perishing with hunger. us with
good thoughts and pious knowledge.
He
will
en
lighten the mind, but at long intervals, with a pale and feeble light, like that of a winter s sun. In proportion as
the will weakens the imagination grows strong, and fixes
without restraint on foolish and dangerous objects, until at length the beautiful soul, created by God for self and to His own likeness, finds it difficult to look up to itself
Him
divine Creator and say even a single Our Father." Turning aside from its Creator, it attaches itself to crea "
its
tures,
and grows
tion.
It finds the exercises of piety, interior
careless about the great business of salva
and exterior and other religious duties, tedious Like the lost prodigal who has wan
mortification, obedience,
and insupportable. dered from his father s house, the heart craves only after the husks of swine sinful pleasures. And as we have abandoned our Heavenly Father, He allows us to go our way, withdraws His special and sustaining grace from us, and contents Himself with ordinary solicitude, so that the is in great danger of being wounded to death. God does not lead the soul to the execution of any good designs,
soul
since
it lias
none, or,
consequently come it is,
if it
has some, they are ineffectual, and He leaves the soul to do as
to nothing.
that pleases in spiritual things; to dash against rocks to lavish its affections on creatures who may become iti
utter ruin.
He
permits the devil to have more power over
flame the passions, to darken the intellect.
Then
it,
to in
the devil,
THE PRODIGAL S DEPARTURE MORTAL
72
full sway,
having
He
tells it to
stay
drives the soul whithersoever
away from confession
;
he
wills
to enter a secret
go to the bar-room, to the gambling-saloon, tc he tells it to commit those secret and shameful sins and it does the devil s bidding in all things. society
;
to
the house of ill-fame
;
;
And
thus the soul, created for Heaven, becomes the slave Re is ever at its side. He holds the soul bound fast with an iron chain. Day and night he is accus of the devil.
and begging God to suifer him to take it with him Many have been found dead in the morning strangled by the devil, like the seven husbands of Sara. Behold what happens to the soul when God withdraws His succor from it He does not fail, it is true, to excite, pro tect, and direct it in the ways of salvation but, as the under ing to
it,
hell.
!
;
standing is so preoccupied, the will so taken up with frivol ous .things, this urging, this protection, this direction of God will not save one in such dispositions, because His graces are too weak and too few. In order to be saved, a certain num ber of graces are necessary for the understanding and the If God gives them to us, we shall will. certainly be saved.
He
withdraws them, even
partially, from us, we shall when occasions of sin present themselves, we fall, and, though we may rise again, we shall soon relapse, and after a series of relapses we fall at length so low that we shall never be able to rise again. The salvation of a man often depends on a small thing, If
infallibly be lost
as great rivers
;
because,
sometimes have insignificant sources.
torrent of our misfortune
matter.
A
may
The
originate in a very trilling
leak can destroy a ship
a bad lock may give who will carry off. the accumulated treasures of years. To kill a man, the sword, fire, or pesti lence is not always necessary. A crumb of bread, an insect, may do it, if God did not prevent it. A man, quietly return ;
entrance to thieves,
ing to his house, encounters his enemy a quarrel ensues swords are drawn, and in a few moments he is a corpse. :
;
THE PRODIGALS DEPARTURE MORTAL
A
two rouds
traveller sees
better one
;
but
it
;
SIN.
73
he takes what seems to him the
leads to a
wood
in
which robbers are con
who rush out upon him, and
cealed,
take away his life. the other road, he would have remained un Similar accidents are of daily occurrence, which
Had he taken
harmed. would not happen if God gave an That He inspiration. does not give, because men rejected Him when they com mitted mortal sin, and thus rendered themselves
unworthy
of such
an inspiration.
By mortal
sin
His grace; we lose Paradise.
heart
we outrage
lose
By
Most High God ; we lose all our good works; we the mind becomes darkened, the the
the merits of sin,
grows hardened in crime, and,
finally,
the sinner
dies impenitent, and is condemned to the never-ending tor ments of hell. If we were to see a good and holy man, re nowned for his wisdom, for his justice, who loved his chil
dren with the most tender affection, cast some of his be loved children into a fiery furnace, into a prison of frightful torments, and then suffer them to linger on in the most excru ciating torments, in the agony of despair, and never to take pity on them, relieve them, to deliver them from their place of suffering, what should we think or say ? How enormous must be the crime which could deserve such a punishment !
But
and loving Father is God. He loved the angels with unspeakable love, and yet, for one mortal sin, He cast them into hell, to burn there for all eternity. And it is God who does this, whose justice cannot inflict greater punishments than are deserved, whose mercy al ways punishes less than is deserved, whose wisdom can do nothing inconsiderately and without reason, and whose sanctity cannot admit of either passion or imperfection.
And
this just, wise,
yet
it
is
this
who punishes
God, so
just,
so wise, so holy,
and
so
those heavenly spirits with so much severity as soon as they commit a mortal sin those princes of Heaven, masterpieces of the divine Omnipotence, adorned
good,
H
THE PRODIGAL S DEPARTURE
MORTAL
SIN.
the gifts of nature and of grace, whose number who would have loved God had surpasses the imagination, to repent, with an eternal and unbounded love able been they a single exception, cast into the eter they are all, without com one for hell of flames nal single sin ! the first sin ever
with
all
mittedcommitted
in an
instant,
and
in thought alone.
Alas they suffer for this single sin a chastisement most eternal in its duration, and the frightful in its intensity, most dreadful as to the pain of loss which an Almighty !
God can evil
what a dreadful sin His vengeance. such merciless with thee since God punished
inflict in
thou
art,
!
rigor.
Even
God punishes sin with frightful rigor. created man, He placed him in a paradise of de If man had not sinned, he would have continued
in this life
When He lights.
and there, in the enjoyment of every happiness; into heaven. have would he without passed then, dying, sin every good was turned to and But man to live
sinned, by into malediction, all his happiness poison, every blessing was changed into woe, and this earth became a vale of tears, It was sin that caused men and beasts a prison of death. It was sin that to be swept away by a universal deluge.
brought down pious
fire
of
cities
and brimstone from Heaven upon the im It was sin that
Sodom and Gomorrha.
It is sin that has scourged Egypt with such fearful plagues. This is mankind. afflict now brought on all the evils that of nations the Sin faith. of an article brings misery upon "
the
earth."
*
Look around on all the Call to mind all the evils ages.
Imagine
all
evils that
afflict
the evils that shall befall
the end of the world.
Unite together
mankind.
all
mankind
diseases
until
and pov
and sadness, all the passions and ignorance, the quarrels and hatred, all the famine and pestilence,
erty, all the tears all
now
that afflicted the world in past
* Psalms xiv. 84.
TUE PRODIGAL S DEPARTURE MORTAL
SIN.
75
the wars and earthquakes. Heap together in one vast all the bones that are now mouldering in their
mound
graves,
collect together the scattered dust of all the
dead that have
mouldered in ages long
past, and then say to yourself this misery, all this ruin, is the just punishment of sin.
:
All
Sin
brings on sickness, shortens man s life, and leads to an un happy death. The Holy Ghost assures us that sinners shall die before their time.*
JSTor is this strange, for sin is the Sin often ex sting of death ; its wound is always deadly. terminates entire families, so that, after a few generations,
not a vestige of
them remains on the
What
earth, f
de
stroyed the Chanaanites and Amorrhites in Palestine ? Their crimes. The measure of their iniquities was full.
What tore the sceptre from Saul and his race ? disobedience to God s commands. What robbed ten of his provinces
mon.
What
?
The sin of Roboam of
The
sin of idolatry of his father Solo great Nabuchodonosor from his
took the
throne, despoiled him of his purple, and reduced ,him for seven years to the condition of a beast ? The sin of pride, with which he was inflated beyond measure.
Intemperance,
vanity, and, above all, the sacrilege committed by the pro fanation of the sacred vessels of the temple, deprived Baltassar, the son of Nabuekadonosor, of his kingdom and of his crown.
Where, to-day, are the powerful and wealthy empires of the Assyrians, Medes, Greeks, and Romans ? Where the great Republic of Carthage, which so long disputed the sway of Rome ? What has become of the famous cities, the su
perb republics, the great Troy, the wise Athens, the stern Sparta, the rich Thebes, the gay Corinth ? They are no more. There remains of them only what is found in history. If the were those question be asked cities "
:
Why
mighty
the powerful republics and nourishing empires overthrown ? it may be answered, that time, which destroys
destroyed
"
* Psalms x. 27.
t
Psalms
iii.
88.
THE PRODIGAL S DEPARTURE MORTAL
76
SIN.
have brought about things, that fire, war, and enemies, more truth, that with be it But these misfortunes. may said,
all
their sins have been the time that destroyed, the fires
which
devastated, the wars which exterminated, the enemies that Virtue depopulated them. For, as the wise man says, "
elevates a nation and sin renders the people miserable. "
Kingdoms
pass from one people
who was the
Clovis,
of
"because
change masters,
Christianity, asked
to
another,"
"
:
empires
injustice." f
king of the Franks to embrace Kemigius how long his kingdom
first
St.
As long, sire, as religion and justice flourish When Charles VII., by the replied the holy bishop. delivered France from the had special assistance of Heaven, dominion of the English, a Frenchman thus rallied an Eng
would in
"
last.
it,"
lishman
When
"
:
will
you come back
to
France and recon
than quer it?" "When your sins shall be greater was the reply.
What
is
true of
kingdoms and republics
is
ours,"
true also of
How often do rich and noble private houses and families. families fall suddenly or perish insensibly, and sometimes by What is the cause, of -their fall ? unknown and secret ways !
Without doubt, it is sin. The foundation of these houses is worth nothing they are built on injustice, ambition, and other crimes. They cannot last long they must necessarily ;
;
fall.
"
If the
Lord build not the house/
says
Holy Writ,
they labor in vain that build it."J Nicephorus Phocas, Emperor of Constantinople, after his palace having employed all the resources of art to render sea-shore the from a voice one night, impregnable, heard, but walls buildest thou though ; high "Emperor, saying thou shouldst raise them to the heavens, it will always be "
:
sin is within And, in easy to take thy city, because were fortifications the the completed, the fact, very day it."
very day they brought * Prov.
iv.
him
the keys, this unfortunate prince
t Ecchis. x.
8.
t
Psalms cxxvi.
1.
MORTAL
Tn K PRODIGAL S DEPARTURE His
was assassinated.
God
sins
drew upon him the
SIN.
77
terrible ef
was suddenly deprived of his honors, his riches, his empire, and his life. Life is the last temporal blessing which is ruined by sin God has not made for is not sin the author of death ? fects of
s
vengeance
;
lie
;
"
says Holy Scripture. soul, for the soul is immortal. body, for though the body be
death,"
war continually
God gave
it
to destroy
Holy Writ.
Sin,
To punish
death.
yet,
by a special privilege
moment of creation, it is incorrupti God made man never to says
at the
and immortal.
ble
it,
Death proceeds not from the Death conies not from the composed of elements which
"
die,"
then, sin,
is
God
the only cause of deprived man of the great gift necessarily
which he had given him, and subjected him to death, that it might do to him what it could, in the way of nature, indeed, but still in the form of a chastisement. This it was which caused St. Paul to say By one man sin entered the world, and by sin, death." of immortality
"
:
If the sin of
Adam
caused the death of
all
men,
it is
not
Lassurprising that the sins which men themselves commit God often ten their own end, as we see by many examples.
punishes sins by depriving us of a fond parent or a beloved Behold the days come," said God to the high-priest "
child.
and I will cut off thy arm, and the arm of thy father s house, that there shall not be an old man in thy house!" f "The fear of the Lord lengthens days," says the wise man, "
Heli,
"but
the years of the impious shall be
shortened."
"Sin
says holy Job, "have been taken from the world be Their sins sapped the princi fore their time was come." ples of life, as a river undermines the foundation of a wall. ners,"
Whithersoever we turn our eyes, we behold the sad of sin,
and the
infinite hatred
God
to heaven, we shall see that been cast out for one single mortal
up
*
Rom.
v. 13.
bears to sin. its
sin.
If
effects
we look
brightest angels have If we look into Par1 1
Kings
ii.
31.
78
THE PRODIGAL
S
DKPAHTURE MORTAL
/SIN.
we sliall sec how our first parents were banished from that abode of happiness for one single mortal sin. If we look upon the earth, we shall see it consumed by fire from adise,
heaven, and
on account of mortal sin. If we look into we shall see torments there, and hear howling and gnashing of teeth for ever and ever, and all on account of mortal sin. But neither in heaven, nor on earth, nor in hell, nowhere in the wide universe, is the dread effect of sin so fearfully displayed as on Mount Calvary. So great is the enormity of one mortal sin that it has brought on the earth all the misery and woe that men have suffered all
the abyss of hell,
since the beginning of the world and that they will suffer till the day of doom. So great is the malice of one mortal sin, that it
years,
and
kept Heaven closed against us for four thousand it has opened wide the mouth of hell, which
never ceases to swallow up
its
countless victims.
Yea,
so great is the enormity of one mortal sin, that God Himself had to become man, God Himself had to suffer and to die, in order to atone for its effects.
All the labors,
ferings, and all the virtues of the saints sufficed to cancel one single mortal sin.
all
the suf
would not have
Had millions of the holiest souls endured, with incredible patience and con stancy, torments more acute than the fire of hell, in order to blot
out one mortal
sin,
they would not have been able to
expiate it. Nay, had the whole universe been drowned in the blood of human victims, no sin would thereby have been
and forgiven. God could not be appeased except the shedding of the Blood divine, by the death of His by only-begotten Son, our Lord and Saviour Jesus Christ. blotted out
"
In vain the lambs poured forth their blood, In vain the smoking altars stood, All unatoned was sin ; Must greater be the sacrifice Before the gate of Paradise
Can
let
the fallen
in.
THE PRODIGAL "
S
DEPARTURE MORTAL
SIN.
79
The Lord of life His life must give That man an endless life may live, And death s dark doom reverse. The Cross is made the mystic tree The Blood that flowed on Calvary, Hath washed away the curse." Jesus Christ, the Son of the Eternal
It is of faith that
Father, suffered and died, in order to atone for the sins of the world. Jesus was most innocent and holy Jesus was the only ;
and God loved
Him
with an infinite love; and because Jesus with all our sins, be Himself yet, charged cause lie took upon Himself the semblance of a sinner, God
Son
of God,
Him
with merciless rigor. On the night of His when our Blessed Redeemer knelt in the gar den of Olives, His soul was sad unto death ; His face deadly He trembled in every limb, and in His agony His pale heart s blood oozed out through every pore of His body. He punished
bitter Passion,
;
He wept and implored His Heavenly Him from the shame, from the torments Him. my Father if it be possible, take
struggled and prayed
;
Father to deliver that awaited
"
I
this chalice
away tice must be
from
satisfied.
God s outraged jus ; Jesus has taken upon Himself all
me."
But no
He must also endure all our punishment. God ; His own beloved Son with justice, without meroy, in order that He might treat us with unbounded mercy. For our sukes, God delivered up His own beloved Son to the fury our sins treats
His enemies to all the malice of the demons to the most infamous outrages to the most atrocious punish ments. For our sakes He made His only-begotten Son to become an object of horror and malediction for it is written in the Word of God, "Accursed is he who hangs on the * cross." And Jesus, the God of all glory, hung on the cross, and died thereon because we sinned. Alas! every one condemns the conduct of the prodigal of
;
;
;
;
;
*
Deut. 21-23.
THE PRODIGAL S DEPARTURE MORTAL
80
every one detests his black ingratitude.
SIN.
But, after these
what conduct more blameworthy, more damnable, what ingratitude more detestable and abominable than that of a Christian who commits mortal sin ? Let us turn to ourselves and see what we have done. God has
considerations,
given us a being far supeiior to all that we can see in nature. He has given us a soul that can never die. He nas
made us
preserves
like Himself, free, intelligent, immortal.
He
and nourishes us from day
to day, every hour, watches over us as the
He every moment of our existence. But, more than all this, apple of His eye. His children He has made us Christians ;
He has made us He has chosen
;
us to be of His royal race of priests that holy nation, that chosen people, whom He Himself has purchased, not with
and
silver
own precious blood. Thou buried in the darkness of heresy and
gold, but with His
sands and thousands
lie
idolatry, and God has chosen us, in preference to them all, to be children of His own true Church. He has given us
His angels to be our guides. He has given us His own dear to be our loving Mother. He has fed us with His own divine flesh, and nourished us with His own loving
Mother heart
s
blood.
He
has prepared for us a heaven, where we
Him
shall reign with as kings in never-ending happiness, in the brightness of eternal glory. He has promised even And to give Himself to us as our exceeding great reward.
what return have we made for
all
these favors
?
God
has
given us food and drink, and we have abused these gifts by eating meat on forbidden days, by gluttony, by drunken
God has given us reason and a free will, and we have made them the slaves of the most foolish superstition, the most degrading passions. We have defiled our memory and
ness.
our imagination by the most shameful thoughts and images. God has given us eyes to gaze on the beautiful works of His
and afterwards to see Him face to face in heaven and we have dimmed those eyes by gazing on immodest
creation,
;
THE PR ODIGA L
S
DEPARTURE MOR TAL
SIN.
81
books and pictures and sinful objects. God has given us ears, that we might listen with pleasure to His word, and hereafter drink in with joy the sweet harmonies of the
our
blessed ; and we have made those ears deaf to Him by listen ing to slander, to uncharitable discourses, and immodest con versation. God has given us a tongue, that we might pray
to Him, praise Him, and bless Him ; and how of ten have we polluted that tongue by curses and blasphemies, by false oaths, by slander, by immodest songs and discourses God has given us hands, that we might help the poor, that we !
might lift them up in holy prayer ; and we have soiled those hands by fraud and injustice and secret abominations. God has given us our feet to bear us to the house of God, and we have used them to hasten to the theatre, the ball-room, and to those low haunts of sin and shame which are .
God
the very hot-beds of vice.
has given us a heart, that we
might love Him in this life and the next and we have loved some weak, sinful creature even more than God. God has given us a body, to be the living temple of the Holy Ghost and see how we have corrupted that body by the most shame ful excesses. Let us look back upon our past life. See how often God has preserved us from death and hell. God has made us His children in baptism, and in return we have cruci fied Him by our sins. God has given us the sacrament of pen ance, and the precious body and blood of His only-begotten Son to wash away our sins ; and by our bad confessions, by our unworthy communions, we have trampled on the body and blood of Jesus Christ. God has given us the sacrament ;
;
from sin and to sanctify us and we have dishonored that sacrament by marrying a heretic,
of marriage, to preserve us
;
by marrying out of the Church, by being married in a state of sin, without even going to confession we have degraded this sacrament by many abominable sins committed under the ;
feil
of marriage. His favors ?
for all
Ah
!
is
this the return
we make
to
God
Listen to the sad complaint of God, our
82
THE PRODIGAL S DEPARTURE MORTAL
SIN.
Ah He says, had my enemy done Heavenly Father this, had pagans and heretics dishonored and reviled me but you, my friend my thus, I might have borne with it bosom friend you, whom I have adopted as my child in baptism; you, whom I have chosen to be my living temple, my dwelling-place you, whom I have sanctified with, my blood graces, whom I have nourished with my own heart s in a throne a and crown I had whom for prepared you, heaven that you should dishonor me, should crucify me This indeed is the blackest ingratitude." by your sins ISIo wonder, then, that St. Mary Magdalene de Pazzi said, on "
"
"
!
:
;
;
;
!
her death-bed, that she could never understand how a man could dare commit a mortal sin. Indeed, what breast so savage as not to detest mortal sin as not to be afraid of that soul-killing monster?
can
still
yield
to
If,
after
these reflections,
our passions and commit
sin,
we
we are
we are beyond redemption, and must prepare for that hell which the devil, for whom it was first created, had Let our eyes weep merited by such obdurate malignity. bitter tears for having gazed immodestly on forbidden Let our face grow pale with grief, which blushed objects. with sinful passion. Let our lips now move in prayer, which were moved so often with unchaste words. Let our heart, which glowed so long with sinful desires, be now crushed and broken with unbounded sorrow. hopeless,
CHAPTER THE PRODIGAL
S
VI.
COMPANIONS
IMPURITY.
arriving in the strange country the prodigal plunged bad company. He passed his time the his money among those lost creatures
ON immediately into and squandered
dishonor and whose end thy son hath devoured his * Alas the prodigal has many substance with harlots." followers. Every one who likes to associate with the im disgrace of their sex eternal torments.
is
whose
life is
"This
I
pure will soon be infected with their impurities. Evil communications corrupt good manners." Why is it that the association with the wicked corrupts our manners and our morals ? We meet a wicked man we hold inter "
;
course with him, and are never after what we were before. We feel that something has gone forth from him and en tered into our life, so that we are not, and can never be again, the
man we were
before
explanation of this fact ?
How
we met him. happens
it
What
that
we
is
the
are bene
inter by intercourse with the good, and injured by course with the bad ? How is it that one man is able to in fited
fluence another, whether for good or for evil ? What is the meaning of influence itself ? Influence inflowing, flowing in. What is this but the fact that man is a being whose live dependent on an exterior object ? God alone can unaffected and uninfluenced by in, from, and by Himself, But man is anything distinguishable from His own being. life is
not God.
He
is
a dependent being, yet free to choose good
Luke xv.
80.
THE PRODIGAL S COMPANIONS
81 or evil
;
to side with
God
IMPURITY.
or with the devil
;
to follow truth
or falsehood, light or darkness ; to embrace virtue or vice, hi consequence of the fall of Adam, he feels more inclined for evil than for good. Baptism, indeed, cancels original sin in our soul, but it does not destroy our natural inclina
which we have inherited from our first parents. great Apostle St. Paul bears witness to this when he says _"I do not that good which I will, but the evil which I hate, that I do."* That is to say, 1 do not wish to do tion to evil,
The
:
I even try to avoid it; but I experience within myself a continual inclination to evil ; I endeavor to do good, but
evil
;
I feel within myself a great reluctance thereto, and I musl do violence to myself in order to act aright. Every one hay from his childhood experienced this evil inclination. We
naturally feel more inclined to anger than to meekness, to disobedience than to submission we are more prone to ;
hatred than to love
more inclined
to gratify the evil desires of our heart than to practise the holy virtue of purity; wo prefer our own ease to visiting Jesus Christ in the Blessed ;
Sacrament, or receiving Him in the Holy Communion. Wo are naturally indifferent toward God and His religion ; we lack fervor in His divine service ; we often feel more in clined to join a forbidden society than to enter a pious con fraternity ; we often find more pleasure in reading a bad or useless book than one that is good and edifying we are ;
more apt
and unbecoming conver we feel naturally more in
to listen to uncharitable
sation than to the
word
of
God
;
clined to vain-glory, pride, and levity, than to humility, self-control, and the spirit of mortification.
Now, when we place ourselves wilfully under circum stances in which this natural inclination to evil is nourished, strong does the inclination become that it is morally impossible to resist it. Charles, King of Navarre, was once affected with great weakness of the nerves. By order of the so
*
Rom
vii. 15.
THE PRODIGAL S COMPANIONS IMPURITY.
Hf>
physician he was sewed up in cloths moistened with brainy, by this strengthening stimulant his cool nerves
in order that
might be heated and his drooping spirits raised. But die attendant who sewed the cloths unfortunately burned oft the thread with a candle, and the linen took fire with such fury that there was no means of saving the poor prince. In a few moments he was but a cinder. We must bear in mind that our soul is wrapped up in weak flesh, as in a cloth, not moistened with brandy, but with something a thousand times more inflammable with the passion of lust. If we bring our soul too near the
fire of
sinful occasions,
it will
immediately take fire. The very presence, the very sight, of that person for whom passion is felt, has a fascinating power.
A moment s
conversation, a single word, a look, a gesture, impure fire into the innocent soul ; and that
casts a spark of fire is
soon fanned into a
tinguished.
fierce
flame that
may
never be ex
There are some who say that the
purity is but a small are those who say so ?
evil,
Ah
a !
human it is
im But who
sin of
weakness.
only the impure, the un
chaste.
The law
of nature, written in
voice of conscience
soul
one
tells
every
him that
man
it is
heart
s
the
a sin to defile his
and body by the shameful is
vice of impurity. Every born with a natural sense of modesty. A certain
shame
restrains the heart, as yet unsullied, from every thought, word, and action. The honest blood rushes
feeling of
from the puic heart and mantles the flushing cheek when ever anything immodest is spoken of or hinted at. The voice of conscience warns every one before he commits the
shameful deed.
And when
at last, after long
and fearful
struggles, a pure man has unhappily consented to sin, his feelings of shame, of agony, and remorse torture and cru cify
him.
Where
is
the
man who
that the vice of impurity
docs not feel and dt-filns
know
for certain
and dishonors him
?
Where
THE PRODIGAL S COMPANIONS IMPURITY.
80
the man who,, after having committed the foul deed, does not feel degraded in his own eyes whose conscience does not torture and reproach him ? Where is the man who, is
after
having gratified his
empty and drear sin has
The
his heart
not feel
how
how poor and wretched
this
vile passion, does is
made him ? libertine
seeks
the most secret nook, the darkest
He strives to hide night, to cover and conceal his infamy. the blush of shame beneath the fall of darkness and secrecy.
No one whispers into the ear of his unhappy victim, sees us but he forgets that there is an Eye that sees all, He
"
;"
is One before whom the darkest night is as the broad light of day. Why does he act thus ? It is because his own conscience condemns his foul actions.
that there
Among
the old heathen tribes in
Germany and
Gaul,
if
a
her innocence, her father had the power to put her to death, and thus wash away the stain of dishonor from his family. St. Boniface tells us, in his letter to King
young
girl lost
Ethelbald of Mercia, that it was a custom and law among the Saxons that if a girl dishonored her family or a woman proved faithless to her husband, the unhappy wretch was Her infamous body forced to take a rope and hang herself.
The
was then cut down and burned.
villain that
had ruin
ed the unhappy creature was then dragged to the spot and hanged like a dog over the smoking ashes of her whom he had ruined. In other places, whenever a woman fell into sin, all
the
women
of the place gathered around the guilty from place to place, and scourged her till at bleeding and exhausted to the ground.
one, drove her last
she
fell
a woman prove Another ancient law decrees that faithless to her husband, both she and her seducer shall be dragged to the place of execution. There a -grave is dug seven feet long and seven feet deep, and filled with sharp The guilty pair are tied together and hurled into thorns. "if
the grave.
A
long, sharp stake
is
then driven through their
THE PROVTGAL
S
COMPAMOXS IMPURITY.
8?
yet living bodies, the earth is then heaped over them, and they are left there to perish."
Why
it
is
that Ave lind even
severe punishments inflicted
among
the heathens such
upon the impure?
It is be
cause they knew by the light of reason how heinous and shameful a crime the sin of impurity was. What is it that gives the young man, and especially the their freshness, their beauty, their loveli not innocence, purity of heart, stainless vir This heavenly virtue casts around them a halo of
young woman, ness
Is it
?
ginity
?
glory that nothing else can give.
But if this lustre is once lost, if the lily of purity once withers and dies, what can replace it ? That young woman, with all her beauty, with all her finery, is but an ornament ed corpse, a- gilded tomb wreathed with flowers; without all fair, but within full of mould and stench and rottenness.
Of what avail are all her ornaments, her silks and satins, her gold and precious stones, if she has lost the greatest ornament of all her virtue ? All these are but the sym
On ornaments, of a chaste and noble heart. lost their innocence they are but a glar ing mockery, the sad remembrance of what their wearer once was and might have been. Away, then, with cost bols, the fit
those
who have
the price, perhaps, of
trappings
ly
are but the
lost
flimsy tinsel that covers a vile
honor; they and degraded
heart.
Your the
bodies,"
Holy
says St. Paul,
What
Ghost."
"are
a crime
the living temples of is to profane the
it
But church, to dishonor the sacred chalice or ciborium how much more enormous is the sin of a Christian who dishonors his soul and body by the sin of impurity If it be a sacrilege to profane the material temple of God, the lifeless vases consecrated to his service, how much greater !
!
Js
the crime of
how much
him who profanes
greater
is
the living temple of
the crime of
him who
God
;
defiles his soul
THK PRODIGAL S COMPANIONS IMPURITY.
88
and body, which mate union with
are consecrated to
Him
God by
the most inh
!
Let us be mindful of our dignity.
Our soul was made God in creation and to the likeness of God in The vice of impurity especially defiles and dis*
the image of
baptism. honors the soul and degrades "Your
bodies,"
body of Christ.
"
*
St.
says
it
to the likeness of the brute.
Paul,
members
"are
Your body has become
of
the
intimately united
with Jesus Christ in baptism, but more especially in Holy Communion. You can say with truth, especially after having received Holy Communion, that the blood of a God flows in your veins. What an unspeakable honor Men boast of their ancestry. They are proud of royal blood and !
the blood of heroes. How great, then, is the honor of a Christian in whose veins flows the blood of the King of
the blood of God What a burning shame, then, what a horrible sacrilege, is it for a Christian to defile his body and soul by the foul vice of impurity By committing
kings
!
!
that sin he dishonors Jesus Christ.
He causes Jesus, the God He takes the members of
of purity, to serve him in- his sins. the body of Jesus Christ, as the Apostle assures us,
of
them
the
members of a harlot.* This crime,
Apostle assures us,
is
so great that it
and makes
as St.
Paul the
should not be even
named among Christians. Now, if it be forbidden even name this sin, what must it be to commit it ? Do not
to
"
err,"
says St. Paul
:
"neither
fornicators, nor adulterers, nor the
effeminate shall possess the kingdom of ever sin you name," says St. Isidore,
God."f
"Whatso
you shall find no thing equal to this crime." f Indeed, "There is nothing more vile or degrading," says St. Jerome, "than to allow one s self to be conquered by the flesh. In the lives of the "
"
ancient Fathers
it is related that a certain hermit, being once favored with the company of an angel, met on his way the fetid carcass of a dog. The angel gave no sign of *
1 Cor. vi. 15.
+ 1 Cor. vi.
9.
t
Tom. Orat.
xxi.
Part
li.
o. viii.
THE PR ODIGAL S COMPA NIONS IMP URITT.
89
They after displeasure at the smell which it exhaled. wards met a young man elegantly dressed and highly per fumed. The angel stopped his nostrils. Being asked by the hermit why he did so, he answered that the young man, on account of the vice of impurity in which he indulged, sent forth a far more intolerable stench than the putrid dog
which they had passed. "In no sin," says St. Thomas,
much
as in sins against
reason
why
because
"does
chastity"
(i.
the devil delight so
ii.
q. 73, a.
3).
The
much delight in this vice is for a person who is addicted to it to And why ? Because this sin so blinds
the devil takes so
it is
be delivered
difficult
from
it.
commits it oftener than any other sin. blasphemer only blasphemes when he is drunk or pro voked to anger. The assassin, whose trade is to murder or others, does not, at the most, commit more than eight the sinner that he
A
ten homicides.
But the unchaste
are guilty of
an unceasing
torrent of sins, by thoughts, by words, by looks, by com to confes placencies, and by touches, so that when they go to tell the number of sins they find it sion
impossible they have committed against chastity. devil represents to
them obscene them
Even
in their sleep the
objects, that
on awaken
the slaves of ; and, being ing they may the devil, they obey him, and give consent to his evil sug "no sinner so "There says St. Thomas, take delight in
gestions. ready to offend
is,"
God
as the votary of lust is
"
on every occa
To other sins, such as blasphemy, men are not prone but to this vice
sion that occurs to him.
murder, and slander,
;
of impurity nature inclines to contract the habit.
them, and therefore
it is
so easy
How many
infanticides,
may
foundlings, abortions, one count every day in our large cities ! norne with pure hearts to the altar
How few young couples How many lost creatures earn a livelihood by a life of in How many houses of shame How many so-called famy
!
!
!
fashionable houses of assignation in every city
houses of
THE PRODIGAL
90
s
COMPANIONS
IMPURITY.
infamy not only for hoary sinners, but even for young and thoughtless children What forms the favorite topic of conversation in com pany, in the cars, on the boats, in the tavern, in the streets, Is in the market-place, in the ball-room, in the theatre ? !
not the shameful vice of impurity ? What constitutes the interest of the great majority of the novels, magazines, weeklies, that fill our libraries, that are to be found in the hands of every one from the young
it
school miss to the venerable old maid
Is it
?
not sensual
Is it not
impurity ? Which dances are the most popular? Are not the obscene, impure round dances ? How many a young girl will tell you that she will not give up these forbidden
love ?
dances, even
if
she had to burn in hell for
it
!
most popular plays in the theatre ? What that those are always draw crowded houses, while the plays churches are often empty? Are they not the most im
Which
are the
modest plays that
What
plays wherein a paltry living ? to be found in those weekly
hell itself could invent
lost creatures sell their
modesty
class of pictures
is
to
make
and statues in the papers? What kind of photographs windows of so many stores ? Are they not usually the most indecent
?
devil delights so much in seeing the sin of impurity is that it is the fruitful The impure man is, to a source of so many other sins. certain degree, guilty of idolatry of giving to some crea ture the love and honor which are due to God alone. is not that impure man guilty of idolatry who loves the
Another reason why the
men commit
to such a degree that trring creature of his passion his health, his honor, for her sake he willingly sacrifices Does he not love ? Himself God and of his heaven,
frail,
hope
that creature
more than God
The impure man
is
?
And
is
not that idolatry?
guilty of perjury.
Impurity leads
to
THE PRODIGAL S COMPANIONS IMPURITY.
Ul
Is not the young woman who protests solemnly her parents that she keeps no dangerous company is not that vain woman who protests again and again to her hus
perjury. to
;
band that she receives no dangerous
visits,
guilty of perjury
God to bear witness to their innocence, though they know in their inmost hearts that they are not innocent ? How many false oaths has not that young man taken how often has he solemnly sworn to the unhappy when they
call
;
victim of his passion that he would never abandon her ; and how quickly has that solemn promise been broken as soon as his brutal passions were gratified Impurity leads to sacrilege.
!
Who
are those that
make
bad confessions ? Who are those that conceal their sins in confession, and make so many sacrilegious communions?
They
are, in every case almost, those
who haye been
guilty
of the crime of impurity. They are ashamed to confess their secret crimes. They will not reveal to their confessor
the dangerous company they keep, the sinful liberties they permit, the shameful thoughts and desires that they nourish in their hearts. They never mention to the confessor the
wicked books that they read, the immodest conversation which they indulge. And even if they do mention any sin of this kind, they never tell the whole truth ; they cover and lessen the sin so that their confession is worthless, and they leave the confessional with the curse of God and the in
;
sin of sacrilege on their soul. Oh are lost for ever. many are
How
!
how many of these souls now burning in hell who impurity, and who after
were led astray by the demon of wards had not the courage to open their hearts sincerely, to tell everything honestly to their confessor !
Impurity leads to theft. A young man filches from his employer ; he keeps back part of his wages, that he may have the means to spend the night in those haunts of sin and shame which are the very hot- beds of hell. The young
woman
steals
from her parents
in order to
buy some
finery
THE PRODIGAL S COMPANIONS IMPURITY.
92
which she thinks will make her more captivating in the eye& A husband and a father squanders his means others. and ruins his family in order to gratify the vanity of some infamous woman who has gained those affections which of
To gratify his passion he alone belong to his lawful wife. is even cruel to his family. His wife certain man kept a mistress in the house.
A
knew
it,
greater
but bore the insult patiently, in order to prevent evils.
One
day, the servant
came
to this
good lady
with tears in her eyes. "What is the matter? Why do yon weep?" asked the good woman. "Ah!" answered the servant, "your husband has sent me to take the keys of He says that henceforth this yonn# the house from you.
woman
be my mistress." The lady grew by this last crowning insult, went to the "mistress," and ordered her to quit the house in The husband heard of the difficulty. He told stantly. his wife if she did not beg pardon on her knees of the mis tress, he would send her and her child a thousand miles in the house
is
to
pale, her heart pierced
away, where she would never see him again.
And
the poor
mother had
to obey. There to cruelty and hardness of heart. leads Impurity lived some years ago in the city of Vienna a young widow. She had an only child a little girl of about six years of age, named Lena. Soon after the death of her husband, this
young widow began
to receive the visits of a
the neighborhood.
By and by
young man
of
the visits became more fre
quent, their friendship ripened into intimacy, and wicked tongues were not wanting to whisper suspicions that this
The young innocent friendship would end in shame. widow felt the shame of her unhappy position very keenly but she was blinded by her passions, and would not give up ;
the
She urged him frequently to s company. fr t he shame by an honorable marriage f *mcannot marry a woman with refused.
young man
save her from gteadily
;
"I
THE PRODIGAL he said
S
COMPANIONS
IMPURITY.
93
would only bring
At last the trouble." given herself up entirely to the devil, I ormed the horrible resolution to do away with her child, and thus set aside every obstacle to the wished-for union. ;ly,"
"
it
;
woman, who had now
In the house in which she lived there was a deep, dark cel One day the unhappy woman took her little daughter by the hand, led her down into this damp, gloomy dun
lar.
geon, and said, in a harsh tone until I
come back
for
you."
:
"Here,
Lena, remain here
The poor innocent
child be
but the unnatural mother hurried away, and closed the heavy door behind her. Two days passed. The mother hoped now that her little child was dead. In the
gan
to cry,
down
darkness of the night she stole
opened the door, and called out
to the cellar, slowly
"
Lena, are you there ? The sad, plaintive voice of the little child was heard:
Ah
"
:
mamma, mamma, give me a piece of bread." But mother turned away and closed the heavy door once more. Another day passed by. The mother spent it in the company of her wicked companion, gratifying her sin ful passions and the poor helpless child remained pin "
!
the
;
Once more ing away with hunger in her gloomy prison. the wretched woman went down to the cellar. This time she expected for certain that the child would be dead. She opened the door and called again, Lena, are you there ? "
"
Again the sad, moaning voice of her child was heard, crying in feeble tones
"
:
mamma, mamma
The unnatural mother turned away
;
!
a piece of
bread."
her heart trembled not
with compassion the impure heart has no compassion but lest she should be found out. She trembled with rage that her child was not yet dead. She now waited seve
vith fear
ral days, and when she .went to the cellar once more, the child was dead She took the poor dead child to her room !
and dressed
for burial. Early the next morning the neighbors were aroused by loud wailing and lamenting in the house of the young widow. They hastened t* b#i room ; it
THE PRO DIVA /As COMPANIONS
94
IMPURITY.
and acting as if sht, they found her crying and shrieking There with herself were beside lay the dead child, grief. It was dressed in white ; a wreath of flowers pale and cold.
No one suspected anything of its breast. Next day the child was buried. the foul, unnatural murder. A.11 the little playmates of Lena formed a procession and ac dead companied the body to the grave. The body of the
was placed upon
now lowered into the grave the first handful of was thrown upon the coffin; the priest then knelt
child was
earth
;
those present, and recited the customary pray was touched every eye filled with tears. heart Every There was one heart, however, that remained cold and un
down with
all
ers.
She was now free. it was the heart of the mother. She could now gratify her sinful passions without restraint; The secret deed there was no longer any fear of detection. terrible was locked up securely in her heart. But oh
moved
;
!
when the
justice of
God
and came
to the words,
!
"
Our Father," priest recited the Give us this day our daily bread," "
the sad, plaintive cry of her dying child rang in the ears of the mother ; a wild feeling of terror and remorse seized She came to her her, and she fell senseless to the ground. self again,
but she had lost her reason and become a raving
And now, with
a wild, unearthly laugh, she re horror-stricken lated to the bystanders the full particulars of the murder of her child.
maniac.
Impurity leads to jealousy, murder, and
Bauman, one
suicide.
George
of the principals of the Public Schools of Wil-
liamsburg, N. Y., and Annie McNamara, both Catholics, met frequently for nine months in a house of assignation Bauman at last shot in Elizabeth Street, in New York.
Their house. her, and then shot himself, in chat infamous bodies were taken to the Morgue near Bellevue Hospital, were laid out in coffins side by side. The face where they
of the
most
unhappy murderer looked
terrible agony.
as if
he had died in the
THIS
PRODIGAL S COMPANIONS IMPURITY.
95
About four years ago, Catherine Lenan, a virtuous and handsome young girl, left her home in the County Cork and came to this country, where she soon obtained employ ment as a domestic servant her last in
; place being Longwood, near Brookline, Mass. She was a careful and in dustrious girl, and those who employed her became attached to her. There were few or none of those near her whom she had known in Ireland she had only one relative in this country, who lived at a distance from her. Thrown upon ;
herself, she naturally
wanted to form new acquaintances and we soon find her, in company with another girl, walking from her employer s house on every evening she could spare, and visiting a saloon or drinking-house, kept by Irish people, where she had become ac quainted with several young men. In taking this walk on the night of Tuesday, Oct. 24, poor Kate Lenan was way laid on the road by some miscreant yet unknown, and bru tally outraged and murdered
and make new friends
;
!
The
third reason
why the devil takes peculiar delight in the vice of impurity is because this sin involves the malice of scandal.
Other sins, such as blasphemy, perjury, and murder, excite horror in those who witness them but this sin easily excites and draws others to commit it, or at least to commit it with less horror. of Ignorance of evil is a ;
part innocence, and the best rampart of virtue. Those who have never seen evil done think not of seeing it. They will en tertain a horror of it unless see it committed and ex they
cused by others.
One is ashamed to practise virtue among the wicked, and to be innocent among the guilty. How many have received their first lessons in immorality or crime from the hostler, or the cook, or the nurse; while a single night with a strange bedfellow may initiate a mysteries to which he had else remained a stranger. last
danger
is
by a few years
boy in This the casual room-mate be
greatly increased if hig senior ; for the power of mischief poi-
THE PRODIGAL s COMPANIONS IMPURITY.
96
sessed by the older his experience.
boy
and
increased in proportion to his size
is
An
impure boy or girl is sure to corrupt the smaller ones whenever a safe opportunity presents it self, and thus children of six and twelve fall victims to those who are older than themselves.
The
fourth reason
the devil rejoices so
why
much
in see
ing one commit the sin of impurity, is because it blinds the sinner to such an extent as not to allow him to see the in
jury which he offers to God, nor the miserable state in which he lives and sleeps. Like "the sow wallowing in the mire," the impure are immersed in their own filth, so that they are
not sensible of the malice of their actions, and therefore they neither feel nor abhor the stench of their impurities, which excite disgust and horror in all others. By this sin they lose the light of God, which shines in the hearts of all his chil
dren, so that they may not stray from the narrow path that But suddenly this light of the soul is extin leads to heaven.
guished by the sin of impurity, and the impure are left in Their sins degrade and dim their under utter darkness. standing more than does any other vice. They have eyes and they have ears and hear not, they have reason and un
see not,
derstand not.
If the unchaste are deprived of light,
longer see the evil which they do,
how can they
detest
and no it and
amend their lives ? The prophet says that, being blinded by their own mire, they do not even think of returning to God. Their impurities take away from them all knowledge of God. "
They
will not set their
thoughts to return to their God. is in the midst of them, and
for the spirit of fornication
they have not
known
the
Lord."*
Yes, this
sin, if often
become a habit, and this habit will become so strengthened and deeply rooted in the soul by repeated falls
repeated, will till
it
finally attains to
a degree of malice that
is
truly
devilish.
Whoever has
arrived at this degree of sin v. 4.
is
possessed by
THE PRODIGAL S COMPANIONS IMPURITY.
97
commit sin a de termination which neither warnings nor threats, neither punishments nor favors, can changa. Shrouded in impene A hardened, unyielding determination to
trable darkness, in insolent defiance of
God
p.nd
rays of divine light cannot penetrate this heart.
happy man
man, the
The un
The wounds of his separated from God. conscience have become encrusted so that he can no longer feel any remorse, and at .last he reaches such a depth of wickedness that it is almost impossible for him to become is
either better or worse.
By
lust the devil
body and over
triumphs over the entire
man
over his
his soul
over hia memory, by filling it with unchaste thoughts and making him take pleasure in them over his intellect, by making him desire occasions of com mitting sin; over his will, by making it love its impurities ;
as his last end,
and
as
him, hell dwells in him
doomed
What yon for
if ;
there were no God.
he
is
already, one
may
the flames, an agent and slave of the devil. Jesus said of Judas may be said of him: "One of to
is a devil. There is one among you, and him that he had never been born."
A
Hell governs say, a victim
certain person was so
purity as to
much
it
were bettei
addicted to the rice of
im
commit the most
atrocious ciimes no longer through weakness, but out of sheer hatred of God. Her accomplice died suddenly in the very act ot a most abomina ble sin of impurity, in fire
and flames.
her, as it were, a
and afterwards appeared to her enveloped
From
that time forward she felt within so intei^e that she
burning imagined her and kept uttering the most horrible cries of de This happened in 1858 m a city of Pennsylvania. spair. There stood once in the middle of Jerusalem a beautiful temple. It was adorned wich silver, and gold, and precious stones. It was the work o* many kings, and the wonder of In an unhappy hoar a torch was cast by a soldier s ages. hand into this beautiful temple. It caught fire, the flames self in hell,
THE PRODIGAL S COMPANIONS IMPURITY.
98
gained apace, and soon the glorious temple was a heap of smoldering ruins. Jews and Romans, the friends and the stranger, made every effort to save the temple, but their efforts were of no avail.
What a sad image this temple is of the soul that has been ruined by the vice of impurity single spark of impure fire is cast into the pure soul which is the temple of the The spark is soon fanned into a flame the living God. hellish flame increases and gains full mastery over the soul !
A
the friends and relations of the deluded creature may speak the priest of God may warn her heaven and earth
to her
may
to save
strive
her
but in vain.
;
The impure
fire,
the flame of impure love, burns on it burns to the very verge of the grave, to the very brink of hell, where the worm never dieth and the fire never quenches.
This vice when habitual clings so firmly to nature that the desire for carnal pleasures becomes insatiable, and will cease only when the unhappy man who indulges in it is cast into the fire of hell.
"
hellish fire
!
lust,
whose fuel
is
gluttony, whose sparks are brief conversations, whose end is hell." The unchaste become like the vulture that waits to be killed
by the fowler, rather than abandon the rotten ness of the dead bodies on which it feeds.
Some years ago a gentleman of rank and education forgot himself so far as to keep in his house a young woman of loose His friends, his relatives, and even the priest of God, advised and begged him again and again to give up that wicked girl. But it was all in vain. His only answer was I cannot, I cannot. At last he fell sick, and his illness character.
:
became so dangerous that he was at the point of death. The good priest now came to see him. He saluted the dy ing man, and spoke kindly to him, in order to win his confi dence.
"
My
dear
said the priest, your illness is but you are young yet, you have a strong constitution, and we hope that you will recover.
dangerous,
it
is
"
friend,"
true,
THE PRODIS A /As
(.
OM/
.I
-
.Y/O,Y,S-
Fur rum:
99
But, at all events, it would do you no harm to make your "Ah! father," peace with God like a good Christian." know that I am in great danger. Buid the dying man, "I
It is true, I
have led a very wicked
but
life,
I
now wish
to
Tell me, then, what I do." The priest was overjoyed to see him in such a since you de good disposition. "Well," said the priest, sire to die a good death, you must prepare yourself by a
amend. must
good death.
I wisli to die a
"
Oh
"
confession."
good
!
most
willingly,"
was the
reply.
there any debts that you have not paid?" asked the I priest before he commenced to hear his confession. "Have you have paid them all," answered the sick man. "Arc
"
never defrauded your neighbor or injured him in his good name or property? Yes, but I have made restitution." "
"
you no ill-will against any of your neighbors?" I had, but I have forgiven them Are you willing to ask pardon of all those whom you may have offended ? "Have "
"
all."
"
"
Yes,
I
humbly ask
ceive the
last
"
pardon."
sacraments?"
"
Well,
heart."
Do you
"I
said the priest,
then,"
wish, then, to re
desire "
it
since
with
you
all
my
desire to
receive the last sacraments, you know you must put away every obstacle to the grace of God you must send away this wicked girl from your house she is a constant occasion of ;
you still. You must send her away." "0 father!" said the dying man, what do you mean ? Send away that Oh I cannot do that. What is that ? said the girl t( You cannot. Why can you not ? Do priest, amazed. you not know that you must do so if you wish to save sin to
"
"
!
"
"
!
But you cannot, I cannot." are at the point of death. In a few moments more you will be forced to leave her. Why not send her away now of
your
your "
Oh
soul?"
own !"
free will ?
He
"
I
"
cried the priest,
this crucifix.
for you.
"Father,
"I
cannot do
it,
indeed 1
cannot."
drawing forth his crucifix, "look at Our Redeemer, your Lord, suffered and died shed His heart s blood for you. Will you not
THE PRODIGA L
100
S
COMPA NIONS
Fxp URITY.
make this slight sacrifice to please Him ? Oil look upon His wounds see His blessed head crowned with thorns can you refuse him ? For the love of Jc.sus, have pity on !
;
Will you not send away that wicked
soul.
your poor
at least for the love of Jesus
woman,
"Father, I
Christ?"
have told you already that I cannot do But if you do not send her away, I cannot give you the sacraments." No matter, I cannot do You will be excluded from the kingdom of heaven." "You Well, I cannot help will die excommunicated; you cannot be buried in conse crated ground, you will be thrown aside like a dog, or an abortion!" cannot help But you will be con demned to the everlasting flames of hell." "Well, I cannot In the name of God, be reasonable. Is it not help better to send away this wicked woman than to lose soul and body, heaven, and God Himself ? cannot send her man to the wretched The then beckoned dying away." woman, who was standing at some distance from him, and wept. As soon as she drew near, he threw his arms around her neck, and, in a voice which trembled with weakness and Ah you have been my joy during life, passion, he cried "
it."
"
"
it."
"
it."
"
"I
it."
"
it."
"
"I
"
:
!
and throughout all eternity." In that same instant he
joy in death were his last words.
shall be
you These
my
breathed forth his soul, and died in the very act of sin. Oh how difficult it is for a person who has contracted !
the habit of this vice to to
God
!
How
amend
his life
difficult it is for
this habit in hell, like the
and return sincerely to put an end to
him not
unfortunate
man
of
whom
I
have
just spoken. late war, a young man, a soldier in the hos Berne, was reduced to a skeleton from the ex
During the pital at
New
He was lying in his agony for three days, the time he was seen committing self-abuse.
cess of impurity.
and yet
Two
all
other young soldiers in
New
by the excess of this accursed
Berne killed themselves
vice.
The impure
labor un~
THE PRODIGAL S COMPANIONS der another illusion.
as
They
the vice of
will find that in
101
say that Ood has compassion on chastised novice so severely
God has
Has he?
this sin.
IMPURITY.
Bead the
impurity.
punishment
Scriptures, and you God sent fire from
of this sin
in heaven, and in an instant burnt five cities, with all their And cities. of these stones the habitants,, nay, even very "
Lord rained upon Sodom and Gomorrha brimstone and from the Lord out of heaven. And he destroyed these the earth."* In cities, and all things that spring from sent on the earth God of the sin of impurity, punishment the universal deluge, in which the whole human race per the
fire
We also read in ished with the exception of eight persons. the Scriptures that the Hebrews, having entered Settim, a into sin with the women of the city of the Moabites, fell In punishment for their sins, God ordered Moses to to the sword, f put twenty-four thousand of the Hebrews At the present day, we see more severe temporal punish ments inflicted on this than on any other sin. Go into the place.
of so many hospitals, and listen to the shrieks Ask them why they are sons of both sexes.
young per obliged to
submit to the severest treatment and to the most painful it is on account of operations, and they will tell you that At the first glance, the impure man the sins of impurity. and thinness. presents an aspect of languor, weakness, His countenance is pale, sunken, flabby, .often leaden, or more or less livid, with a dark circle around the sunken eyes,
which are
ognomy
is
dull,
and lowered or averted.
sad and spiritless
;
his voice feeble
His physi and hoarse.
There are dry cough, oppression, panting and fatigue on the least exertion palpitations, dimness of sight, dizziness, ;
like epi trembling, painful cramps, convulsive movements in the pains in the limbs or at the back of the head, lepsy back in the weakness breast, or stomach great ;
spine,
sometimes
;
;
lethargy
*Gen, xix. 34
;
at
other times slow, t
consumptive
Num. xxv.
1, 9.
THE PRODIGAL S COMPANIONS IMPURITY.
102 fever,
digestive derangements, nausea, vomiting, loss of Sometimes the body appetite, or progressive emaciation.
bent, and often there are all the appearances of pulmo nary consumption, or the characteristics of decrepitude is
joined to the habits and pretensions of youth. What a wretched and degraded being such a man becomes lie !
bends under the weight of his crime and infamy, dragging in darkness a remnant of material and animal life. Un He has sinned against God, agai nst nature, happy man !
He has violated the laws of the Creator. has disfigured the image of God in his own person, and has changed it into that of the beast. He has sunk lower than the brute, and, like the brute, looks only upon the ground. His dull and stupid glance can no longer raise itself toward heaven. He no longer dares to lift his brow, against himself.
He
He descends already stamped with the seal of reprobation. by little into death, and a last convulsive crisis comes
little
at
length,
drama.
But
violently
to
(Dr. Debreyne.) while the physical
close
this
strange
and horrible
symptoms are so grave, the moral The impure man, the
degradation goes even further. desecrator of his
own body, gradually
he becomes dull,
ties;
silly, listless,
loses his
moral facul
embarrassed, sad, effemi
nate, in his exterior; he becomes indolent, averse to and incapable of all intellectual exertion ; he is destitute of all
mind he is discountenanced, troubled, inquiet, whenever he finds himself in company he is taken by sur prise and even alarmed if required simply to to a presence of
;
;
reply
child
succumbs to the lightest task his memory daily losing more and more, he is unable to comprehend the most common things, or to connect the simplest ideas. The greatest means and the brightest s
question
;
his feeble soul
;
talents are soon exhausted
knowledge previously acquired is forgotten; the most exquisite intelligence becomes naught and no longer bears fruit all the vivacity, all the ;
;
pride,
THE PR ODIG A i/s COMPA NIONS
IMP URITY.
103
the qualities of the spirit disappear; the power of the imagination is at an end for them ; pleasure no longej fawns upon them ; but, in revenge, all that is trouble and all
misfortune in the world seems the portion of the impure fellow. Inquietude, dismay, fear, which are his only tions, banish every agreeable sensation from his mind
affe
The
last crisis of
tions of despair
the unfortunate
melancholy and the most frightful sugges
commonly end man, or
else
he
in hastening the death ol falls into
complete apathy, and sinks below those brutes which have the least instinct, It even frequently retaining only the figure of his race. happens that the most complete, folly and frenzy are mani fest
from the
(Dr. Gottlieb Wogel.)
first.
One day a young man spoke to me about one of his com panions who had lost his mind. I told him that many young men nowadays lose their minds on account of self-abuse. He then avowed that he, too, had lost his mind for some God permitted him time, and was taken to the mad-house to recover his mind that he might repent. But he soon after relapsed and was again taken to the mad-house. The ;
overseer told one of
mates
lost their
my
friends that two-thirds of the in
minds through the shameful
sin of self-
abuse.
Such, then, is the physical degradation of the im pure man of the desecmtor of his own body. If these evils are not always visible, yet they are all present, and will show themselves in proportion as the vice of impurity
is
prac
tised.
Not
all
described.
number
it is true, are visited so severely as above Perhaps even a small proportion of the whole
offenders,
die in this
manner
yet in this comparatively small in the practice will, sooner or persist Let no one delude himself with later, surely be included.
minority those
;
who
the false assumption that he can be exempt from this uni versal law. There can be no possible exemption. Those
who
persist will surely die the death
most horribln of
all
THE PRODIGAL S COMPANIONS IMPURITY.
104
deaths those
;
who seem to escape are punishment for the re to attain old age, and fre.
while the very individuals
who most
mainder of their
surely carry their
never live
lives,
victims to some chronic disease, the germs of which they owe to this detestable vice. Thou hast cast me off behind thy back," says the Lord ; bear thou also
quently
fall
<-
"
* thy wickedness and thy fornications." Doctor Tissot relates that a young man from Montpelier, a student of medicine, died from excess of the crime of im
The idea of his crime so agitated his mind that he purity. died in a kind of despair, believing that he saw hell open at his side to receive him.
L. D., a watchmaker, had been virtuous and healthy until the age of seventeen. At that time he delivered himself to the vice of impurity, which he committed three times a day. In less than one year he began to experience great weakness after each criminal act. to drive
him from the
This warning was not sufficient His soul, already wholly
danger.
delivered to sin, was no longer capable of other ideas, and the repetition of the crime became every day more frequent, until he found himself in a condition which led him to be Wise too late, the evil had made apprehensive of death.
such progress that he could not be cured.
He
soon suffered
from habitual spasms, which often seized him without ap parent cause, and in so violent a manner that, during the paroxysm, which sometimes lasted fifteen hours, and never less than eight, he experienced in the back of the neck such violent pains that he commonly raised, not cries merely, but howls, and it was impossible for him, during all this His voice became time, to swallow either liquids or solids. hoarse ; he entirely lost his strength. Obliged to abandon his profession, overwhelmed with misery, he languished al most without relief for several months. A trace of memory, which had nearly vanished, only served to remind him in*
Ezech. xxiii.
35.
THE PRODIGAL S COMPANIONS IMPURITY.
105
and to increase his cessantly of the causes of his misfortune remorse. He was less a living being than a corpse, groan an ing upon the straw, emaciated, pale, filthy, exhaling infectious odor, almost incapable of any movement. ten a pale and watery blood issued from the nose,
constant slime flowed from the mouth.
Of and a
Like a pig, he
wallowed in his own abominable filth. Bleared, troubled, and dull, he had no longer the faculty of motion. His diffi pulse was extremely low and rapid his breathing very which at the feet, cult; his emaciation excessive, except ;
The disorder of his mind to become dropsical. was just as frightful. Without memory incapable of con without inquietude necting two phrases without reflection with no other sentiment than that of pain as to his fate a being far below the brute a spectacle of which it is im one would with difficulty possible to conceive the horror,
commenced
;
;
;
;
;
;
recognize that he had formerly belonged to the human He died at the end of some weeks (June 17, 1857), species. dropsical
from head
Madrid.
They were
very immoral
to foot.
Spaniards, Ferdinand and Alonso, lived at
Two young
friends, of respectable family,
and
led
One night Ferdinand had a dream or sudden the door of his chamber flew open.
lives.
On a Two enormous vision.
giants, black and hideous, rushed towards him, seized and carried him with incredible swiftness to the The night was a fearful one, dark and shore of the sea. the foaming howled The wind wildly around him stormy. waves were lashed into fury and rose to an immense height. ;
His ears were stunned by the deafening peals of thunder, and his eyes blinded by the vivid flashes of lightning, which one moment lit up everything with fearful brilliancy, and then again left everything in utter darkness. By the gleam of the lightning, he noticed a vast multitude of persons standing on the shore. A number of phantom ships were sailing swiftly towards him, and to his horror he saw that
THE PRODIGAL S COMPANIONS IMPURITY.
106
they were swarming with ghostly spectres, who hurried to and fro with wild, unearthly yells. The ships reached the shore. The demons seized and bound with chains everyone they could find, and carried them quickly to their vessels. Among the prisoners, Ferdinand noticed his friend Alonso. In a moment, the grim spectres surrounded himself, seized him, and were carrying him away, when, in an agony of ter ror, he called aloud upon the sweet names of Jesus and Mary, and suddenly the frightful vision vanished. Ferdinand now found himself transported before the judgment-seat of God. Jesus Christ, the Eternal Judge, was seated on His throne, surrounded by myriads of angels. On His right was His Blessed Mother. Ferdinand saw that he was to be con demned for his wicked life. He called upon the Blessed Virgin, implored her assistance, promised to quit the world, life of religious penance. His prayer was heard. He awoke, and his cheeks were wet with tears. He remem
and lead a
bered the warning, and promised
God on
oath to enter a re
ligious order.
Next morning Alonso came, and, seeing Ferdinand look and troubled, began to banter him, and tried to amuse him by telling him of the gay parties to which they were to Ferdinand told him of his dream, and the vow he had go. made to change his life and enter a convent. Alonso laughed, and said, mockingly: "What! go into a con sad
vent
?
Will you not take
me
with you
?
Now,
seriously,
Ferdinand, you are not such an old woman as to believe in such nonsense ? Do you not think that I wish to save my Indeed I do ; but you see I am in no hurry. soul too ? Plenty of time when I get old. Don t you know the old say Just at this moment All s well that ends well ing a servant came up-stairs and told Alonso that there were two gentlemen at the door who wished to see him on very :
?"
Alonso told Ferdinand to banish his mel ancholy fancies and to prepare for the pleasant party they
urgent business.
THE PRODIGAL S COMPANIONS IMPURITY.
107
He then hurried down- stairs. weie to attend that evening. At the door, he met two young men with whom he had had As a quarrel the day before on account of some love-affair. soon as they saw him, they rushed upon him, stabbed him to the heart, and fled, leaving him weltering in his gore. Ferdinand, hearing the scuffle and the wild, agonizing To his horror, he found that shriek, rushed down-stairs. Alonso was dead. At the sight of this bloody corpse, he was vividly reminded of his dream. He hastened to the nearest church, cast himself at the feet of a priest, related the dream, his vow, made a good confession, and renewed his vow. He was now restored to the grace of terrible tragedy, his
God, full of fervor and happiness. der to give the price to the poor.
He sold his property in or But
after some time and he did not resist them. Instead of giving his wealth to the poor, he spent it in gambling, drinking, feasting, and He debauchery. cast himself headlong into the whirlpool of impurity. His excesses brought on a sickness. God, in mercy, now gave him another warning he saw the fathomless abyss of hell open beneath him. He saw in its fiery dungeons thousands of souls horribly tormented by the devils. He saw before him once more his Eternal Judge. In a moment, a swarm of demons rose out of hell to seize his soul and drag him his
impure passions began
alas
!
to revive,
:
into the Qery gulf. Again in his agony the unfortunate
man
called
upon
Mary, and again he obtained a respite ; but something in his heart told him it was to be the last time. He was now He did penance, and was restored to health. changed. But with returning health the accursed habit of sin returned also. His passions grew strong again he sought the occa sions of sin; he fell, and became worse than ever. Reduced to poverty, he sailed to South America. On arriving at Lima he spent whatever he earned in gratifying his pas sions, the consequence of which was that he fell sick ono ;
108
THE PRODIGAL S COMPANIONS IMPURITY.
more, and went to the city hospital. Again he began to He sent for a holy missionary, who enter into himself.
was celebrated for
his zeal,
and made
his confession with a
He
told the missionary of his vow. The good priest promised to assist him to enter the convent ae soon as he should recover, and promised to come and sec flood of tears.
him
again.
The young man soon recovered; but no
was he well than
all
his
sooner
good resolutions were forgotten.
In order to avoid the missionary, he
left the hospital as soon
and travelled through the country, everywhere himself up to the most shameful disorders. Some giving years afterwards this holy missionary was led by his zeal into one of the wildest and least frequented parts of Peru. There, in a little town surrounded by lofty mountains and pathless forests, he spent some time in instnicting the in One day, as he was habitants and in visiting the hospital. going about from bed to bed, instructing and comforting the sick, he heard a low moaning sound p ;oceeding from a He went thither, ai,d his eyes fell on corner of the room. an object that filled him with horror. Tnere, upon a heap of rotten straw, lay a man, or rather a Ih ing, rotting skele ton, for there was nothing left of him lut skin and bone. His hollow cheeks, his sunken, lustrelesh eyes, the intoler able stench that proceeded from his body, which was barely covered with rags, all told too plainly that he was an un happy victim of that degrading passion which should not as possible,
be even
named amongst Christians, The The unhappy victim of
the dying man.
priest bent over his own guilty
passions slowly opened his languishing eyes, and saw the he cried, in a hollow voice, "are Ah, just God priest. "
!"
You who alone know all the crimes of my whole At these words he life, must you now witness my death ? began to howl and moan like a wild beast. The priest tried
you here
?
"
he cried, No, no encourage him, but in vain. It is too late, too late And "there is no hope for me.
to
"
"
!
I"
THE PRODIGAL S COMPANIONS IMPURITY
109
with a look of wild despair lie died, and his guilty soul went forth no longer in a vision, but in dread to reality Ah how true appear before the judgment-seal of God. are the words of the Holy Ghost "The bones of the im !
:
pure shall be
m purity What
filled
with the vices of his youth, and his
him to the grave." has already been said regards the temporal shall descend with
ishment inflicted in this
pun
on sins against chastity. But what shall the punishment be in the next ? You say that God has pity on this sin. But St. Remigius says that few Christian adults are saved, and that the rest are damned for sins of impurity. And Father Segueri says that threelife
fourths of the reprobate are damned for this vice. The hatred which God bears to sins against purity is great beyond measure. If a lady finds her plate soiled, she is disgusted and cannot
eat.
indignation must God,
who
Now, with what is
purity
itself,
disgust and
behold the im
which his law is violated He loves purity with and consequently lie has an infinite hatred for the sensuality which the lewd, voluptuous man calls a purities by
an
!
infinite love,
rmall
evil.
We may
rest assured that, as pride
with fallen angels, so impurity men. hell
fills it
has
filled
with the souls of
A young student, a model of piety, and who frequented the sacraments, was one morning going to Mass. He met two of his schoolmates, who invited and forced him to breakfast with them in a saloon. He refused but he was in a manner forced to consent. He took some wine with ;
them
;
very
little at first,
but soon liked
it,
and took more.
began to rise to his head. At this moment his eyes fell on one of the waiting girls. He yielded to the temptation, and was stabbed in the very act of sin. His two com It
panions, terrified, quitted the world, and led and penance in a monastery. About six years ago, a young man came
lives of rigor
to one of the
THE PRODIGAL
110
S COMPANIONS
Redemptorist Fathers in
New
IMPUNITY.
York, and said:
"Father,
be kind enough to hear my confession without delay. I have been so unfortunate as to scandalize a young lady.
She died in the very act of sin. A while ago she appeared to me all on fire, and said that she was damned, and that I was the cause of her damnation, of her everlasting torments. I tremble all over, and fear I may die in the same manner/ The same father was one day called to assist a dying man in But he went in vain. The impure a house of ill-fame.
man was dead and
judged.
The same punishment was
He
died in the very act of
inflicted
sin.
about two years ago
on some young people in one of the New England States. They were found dead in the corn-field in the act of sin. One day, the Fathers of the Mission of St. Vincent gave a retreat in their house at Florence to a gentleman who had lived in criminal intercourse with a lady, who died before While this gentleman, in the her peace with God.
making
bitterness of his repentance, was imploring the Divine mercy companion of his guilt, she appeared to him, and
for the
said:
"Do
not pray for me, for I am damned"; after him of the reality of her apparition, she
which, to convince
was kneeling placed her hand on the table before which he in prayer, and the part which she touched received the burnt impress of her hand. Naples. St.
Alphonsus
ing to church. acquaintance.
was going.
"
is
a beautiful
BO
brightly.
come and first,
This table
is still
preserved in
*
let
relates that one
day a young
girl
was go
On the way she met a young man of her He saluted her, and asked her whither she This I am going to church," she replied. "
The sun shines said the young man. have plenty of time to go to church "
day,"
You
;
us take a short
walk."
The
but she forgot to pray, and at
They both went out *
into the fields,
hesitated at
last she
and the
Life of St. ALphonaua.
girl
devil
consented.
went with
THE PRODIGAL S COMPANIONS IMPUNITY.
Ill
them. The young girl forgot all about Mass. She did not think of the terrible danger to which she exposed herself, and at last when she returned home she was no longer inno
The young man went away, and she never saw him The girl went home, but she did not tell her parents what had happened, and they suspected cent.
any more.
nothing.
Evening came, and the the girl was
much
girl felt unwell.
Morning came, and A neighboring woman came in, she grew pale and whispered to
worse.
and when she saw the girl the mother For God s sake, send quick for the "
:
is
your daughter
dying."
The
priest
;
brother ran in haste
girl s
for the priest, but he was not at home. He had gone far away on a sick call. The girl s mother went to the window and looked out anxiously, to see if the priest was
coming. Suddenly the young girl uttered a fearful scream. The mother ran to the bedside. The daughter was sitting up, her face was deadly pale, her eyes were staring wildlv.
poor child," said the mother, "what is the matter ? did Why you scream?" The girl pointed with her finger to a corner of the room and said: "0 mother, mother Do you not see them look, look "My
!
!
?"
"No,
said the mother, can see nothing." screamed the girl in an agony of terror. "I
"0
my
child,"
mother!"
"
See them, those horrible black people. See, they are coming near me." Do not mind those black people, my said the "
darling,"
mother soothingly. will drive
them
"
The
priest will soon be here,
and
lie
And
the mother gently laid back the girl s head on the pillow. Now sleep, my dear child," said she the priest will soon be here, and all will be well." She then went once more to the and away."
"
"
;
window,
looked out
anxiously to see if the priest was coming. Again the girl uttered a wild shriek. The mother hastened to her side. The girl was as before her sitting
up
eyes
glared wildly, looking like two balls of laid
her hand gently on her djiughter
s
fire.
The mother
forehead, and she
1
1
7 HE
2
PR OJJIGAL S COMPANIONS IMP UHITY.
The girl could feel the blood throbbing against her temple. looked fixedly at a corner of the room. She neither stir red nor spoke, but seemed transfixed with terror. Suddenly she shuddered convulsively, and, turning to her mother, The black people screamed "0 mother, mother, look !
:
are
coming
mother
to me.
!
they
tell
me they
are devils
;
that they are going to carry my soul to hell." And then she began to shriek wildly, and to curse the young man that
She grew black as
was the cause of her ruin.
if
she were
last gasped and died. choking, fell into convulsions, and at in her sins, and her died the without priest, Yes, she died soul was carried by the devils to hell. God created this girl for Ah, what a horrible death !
All that she had to do, to
heaven.
gain heaven, was to
avoid bad example and bad company. The moment ol she did not pray, she did not re temptation came for her She broke the commandment of God. She commit sist. ;
and died without confession or repentance. made a good act of contrition, she might Bad but no, she died in despair, and the saved been have yet The impure may say that devils carried her soul to hell. But at the hour of the sin of impurity is but a small evil. ted a mortal sin,
she at least
;
death they will not say so. Every sin of impurity shall then show itself such as it really is a monster of hell. Much less will they say so before the judgment-seat of who will tell them what His apostle has al Jesus Christ,
No fornicator or unclean hath inherit ready told them * The man who has lived ance in the kingdom of God." Common-sense, like a brute cannot sit among the angels. the voice of conscience, Holy Scripture, the Fathers of the "
:
all
Church,
the Saints, even
all
the devils,
tell
him
so.
All that has been said on this subject has been said, not one who has been addicted to the vice of impurity that
any
may be
driven to despair, but that he *
Bph.
v. 5.
maybe
cured.
Let
THE PRODIGAL S COMPANIONS
IMPURITY.
113
him pray to God, let him pray to the Mother of God, in order to obtain, through her powerful intercession, light to see the great danger of damnation which his soul incurs, and courage and strength to deliver himself from this dan ger by a sincere confession and firm purpose of amendment of life by avoiding the occasions of this sin, and by hav ing immediate recourse to prayer as soon as he is assailed
by temptations against the holy virtue of chastity.
CHAPTER
VII.
THE PRODIGAL A MONSTER
JOHN ST. bank beast
DRUNKENNESS.
the Evangelist was once taken in spirit to the And behold, as he stood there, a hideous
of a sea.
came out
horns, and
It had seven heads and ten horns were ten diadems, and upon its
of the deep sea.
upon
its
heads were written names of blasphemy. And the beast was like a leopard, and its feet were as the feet of a bear,
mouth was as the mouth of a ster, opened its mouth in blasphemies
and
its
lion.
And
this
mon
against God, against His holy name, against His tabernacle, the holy Church, and against the Saints in Heaven. And the dragon of hell and the gave this beast his own power and great strength, of God.* the children the war beast Saints, against
waged
monster to appear great would be our horror were this We should die of fright. And yet, there are many to us who have been for years carrying in their hearts a far more
How
!
hideous monster
a monster so horrible that, could
we but
They see it in its true shape, the sight of it would kill us. have carried this monster in their hearts day and night, and waking and sleeping; they have carried it for days it is drunkennessof name And the for and weeks, years.
The
spirit of
intemperance every day changes
human
beings
into savage beasts into the hideous monsters of the Apoca These seven heads are the seven lypse with seven heads.
deadly
sins,
which are
all
found in the drunkard.
The
drunkard is proud, envious, gluttonous, full of lust, etc. There are, of course, degrees of intemperance, and many Apoc.
xiii. 1.
114
THE PRODIGAL A MONSTER
DRUNKENNESS.
115
There are many persons are only at times guilty of this sin. It is not considered by say that drunkenness is no sin.
who
those outside the
Church
as a sin, but as a
weakness
:
men
speak of it as a misfortune ; physicians class it as a simple mania, to be pitied rather than condemned. Instead of giving to it, as a moral disease, a moral remedy, they encour age
it
by taking away
God
its
enormity.
But what
says the
"Word
drunkenness is a mortal sin. St. Paul says The drunkard shall not possess the kingdom of God."* And why shall not the. drunkard possess the kingdom of God ? Because the sin of drunkenness of which he becomes guilty is a grievous sin against nature, against religion, against himself, against the family, and therefore
of
It tells us that
?
"
:
against God, the Author of nature, the Spirit of religion, and the Founder of the family. It goes against nature, be cause it ruins the body, corrupts the soul, and changes the
image
of
God
in
man
into the likeness of a brute.
It is a singular fact that the devil may tempt a man in a thousand ways. He may get him to violate the law of God
thousand ways, but he cannot rob him of the divine image that the law of God set upon him in reason, in love and freedom. The demon of pride may assail us, but the proudest man retains these three great faculties in which The his manhood consists; for man is the image of God. image of God is in him ; his intelligence,. love, and freedom in a
are -the quintessence of his human nature that the devil must respect. Just as of old the Lord said to the demon
:
may strike my servant Job you may afflict him you may cover him with ulcers you may destroy his house "You
;
;
;
but respect his life you must not touch his life." So Almighty God seems to say to the very devils of hell You may lead man, by temptations, into whatsohe must still ,ever sins ; but you must respect his manhood There is one devil remain a man." To all except one
and
his children
;
;
"
:
;
!
* 1
Cor
vi. 0.
M6
THE PRODIGAL A MONSTER
alone
who
is
DRUNKENNESS.
able not only to rob us of that divine grace by of God, but to rob us of every essen
which we are children
tial feature of humanity, in taking away from us the intelli gence by which we know, the affection by which we love,
the freedom by which we act, as human beings, as we are. What demon is this who is the enemy not only of God but of human nature ? It is the terrible demon of intempe rance. Every other demon that tempts man to sin may
exult in the ruin of the soul
he
;
may
Almighty God for the moment, and
Him
deride and insult
riot in his
triumph
;
author of that grace which the soul has The demon of drunkenness alone can say to Almighty
insult lost.
as the
God:
"Thou alone, Lord, art the fountain, the source, the Creator of nature and of grace. What vestige of grace is
I defy you, I d jf y the world to tell me that a vestige even of humanity Behold the drunk Behold the image of God as he comes forth from the
here?
here
"
is
ard.
!
drinking-saloon, where he has pandered to the meanest, and most degrading of the senses the sense of taste.
vilest,
He
has laid down his soul upon the altar of the poorest them all the devil of gluttony. Upon that altar he has left his reason, his affections, and his freedom. Be devil of
him now, as he reels forth, senseless and debauched, from that drinking-house! Where is his humanity ? Where is the image of God ? He is unable to conceive a thought. He is unable to express an idea with his babbling tongue, which pours forth feebly, like a child, some impotent, out hold
rageous blasphemy against Heaven!
He
Where
are his affec
no generous emotion can pass through him. No high and holy love can move that degraded, surfeited heart. The most that can come to him is the horrible demon of impurity, to shake him with emo tions of which, even in that hour, he is incapable! Finally, where is his freedom ? Why, he is not able to walk, not tions ?
is
incapable of love
able to stand, he
is
;
not able to guide himself
!
If a child
THE PRODIGAL A MOKSTKR came along and pushed him,
He
has no freedom left
the Lord in will
man
it
is
He
11?
would throw him down.
will.
be intelligence
man
I say this
no
DRUNKENNESS.
then, the image of and in the
If,
in the heart
no man.
He
is
a standing re
manhood and adopted the habits of a brute. He roars like a lion, he capers like a donkey, he wallows in the mire like a swine. What sort of an animal is he? He is a swine, and worse than proach to humanity.
a swine
;
what animal
for
has cast aside his
is
there
more
filthy
and impure
than a drunkard, whose very thought, word, and deed reek of
impurity
When
!
did a drunken
man
or a
drunken
woman commit crimes
?
the most abominable, the most unnatural When did they degrade themselves below the
brute beast
Was
?
it
not when their reason was besotted by ? Look upon the wretch
the accursed vice of drunkenness
ed drunkard as he staggers along the street The street seems too narrow for him ; his feet are unable to carry their monstrous load. He reels he falls ; he wallows in the !
;
filth. The very dogs him, smell him, wag their tails, and walk off. They can walk, but he cannot; they find their way home, but he cannot. And this is the image of God ? No he is 110 longer
mire
till
he
is
come and look
all
besmeared with
at
;
God, because lie has lost his intelligence. What says the Holy Ghost ? The man blinded, when he has no honor when he has lost his intelligence He compares to a senseless beast; like unto it he is no longer the image of God, but only a brute beast. And if such be the sin that the drunkard commits against humanity, what shall be said of the sin that he commits against religion? The drunkard seldom or never goes to Mass. He never goes to confession. Or, if he does, it is only to lie to the Holy Ghost, for he promises to abstain from drink, and he breaks his promises as soon as he has made them. He is a disgrace the image of
to religion, the
enemy
of the priest, the stumbling-block to
THE PRODIGAL A MONSTER
1.18
DRUNKKNNESS.
hundreds in the way of conversion, a mockery of our holy wretch who drags his faith in the mire and
faith, a
pollutes the precious blood of Jesus Christ. Go through the streets of any of our large cities, and see a drunkard staggering along and serving as a laughing-stock for the whole neigh borhood. Go ask who it is, and to shame some
your
scoffing infidel will tell you, sneeringly,
drunken Catholic!
"
A drunken
Catholic
it
"Oh!
is
only a
My God
!
!
is it
then for this that thou hast come into the world? Sweet Jesus is this the fruit of Is it for thy bitter passion this that thou didst bleed and die, to found a pure and holy religion ? And is it for this that the priests of God have left father and mother, home and and all that !
!
friends,
was near and dear to them on earth ? Is it for this that they have studied and labored so long that they have re nounced all the pleasures and honors of life ? Have they
sacrificed all only to
become the
priests of a people
who
the dictates of religion and reasen under foot, are the disgrace of their faith, their countrv, and their
trample
all
who God?
When God
upbraided the Israelites by the mouth of his he named all their wicked crimes one by one. There saith the Lord, "no truth, there is no mercy, there is no knowledge of God among these people. >rophet,
is,"
Cursing,
lying
and murder, and robbery and adultery have over
flowed the land then, as
one bloody deed surpasses the other." And sum up al! these grievous crimes in one most "These crime, God says people are become like
if
;
to
grievous unto those that contradict the :
This terrible truth priests." the last degree of wickedness to which sinners can come ; for he who contradicts the priests of God contradicts God ,s
Himself. spises
Our Saviour
you despises
says to the apostles
me."
Jesus assures us that he
He
:
"He
who de
saddens the Holy Ghost
who
;
and
sins against the Holy Ghost shall not obtain forgiveness, neither in this life nor in the
THE PROD jo AL A MONSTER
DRUNKENNESS.
119
life to come. Now, call together the sinners of every class, seek especially those who by every word and action contra dict the priest of God, and foremost among them you will
find the drunkard.
Yes, the drunkards are those
who con
tradict the priest. The priests tell them that drunken ness is a grievous sin, and they answer that it is only a weakness of nature, more to be pitied than blamed. The priests tell them that they dishonor their faith, that they
make themselves
a laughing-stock for the enemies of our
holy Church, and these unworthy Catholics choose the most solemn festivals, the most sacred days, as the most fitting
occasion
when
to satisfy their accursed passion.
The priests
denounce the detestable crime of drunkenness. From the altar they protest against it, in the name of God. And ther men who have heard them leave the church to go straight to the low haunts of sin and intemperance. They have been implored for the love of God, for the love that they bear to their immortal souls, to give up drunkenness and tc lead sober and upright lives. And those very Catholics have heard such pleadings and prayers in the morning, one blushes to meet in the evening staggering home in their drunken defilement and perhaps, ere another day has pass wh<
;
ed, the priest
death. falls
of
What
sent for to prepare them for an untimely wonder at the fearful vengeance that so often
is
upon the drunkard
the Holy Ghost
kingdom
of
:
!
Listen to the dread sentence
drunkard shall not enter the Listen to the terrible threat which
"The
Heaven/
God has pronounced against them by the mouth shall make them drunk till prophet: they fall "I
and sleep that eternal "
They
sleep,
shall die as they
have
that knows no lived,
of
His
asleep,
waking."*
they shall die in their
sins."
In the year 1872, there was in the poor-house of Crown Lake County, Indiana, a native of Grosslosheim ia
Point,
* Isaias
li.
89.
120
THE PRODIGAL A MOXSTKR
DRUNKENNESS.
the diocese of Treves, Germany. He had been a rich man, but through his intemperance he was soon reduced to beg He came over to this country to try and repair his gary. fortune.
Here
he-
grew worse and worse he fell away from God, and became a bitter ;
his religion; he renounced his enemy of everything sacred.
He ridiculed God, he ridi culed religion, he ridiculed the priest, the church, the sacra ments, the pious, the saints. Well, death came to him at last. He was missed from the poor-house for some No days.
one knew anything of his whereabouts until on the 27th of October, 1872, his bones and clothes were found scattered about not in the grave-yard, not in the field, not in the streets, but in the pig-sty. Having led the life of a
swine, he was eaten up by the swine. The drunkard sins not only against nature and against religion, but he also sins grievously against himself. Look at a young man of eighteen or nineteen whose father, mother, or himself have never touched intoxicating drink: he is full of strength and energy, mentally and
Let him begin to ready for any emergency. drink liquor he does not become a drunkard suddenly he sinks by the regular stages ; his liking for drink grows on him slowly but surely, until at last he becomes a regular drunkard. At twenty-seven or twenty-eight he has become physically
:
;
a wreck, with tottering feet, trembling hands, glassy eyes : drink has ruined his constitution. The man has been poi soned.
known
that out of every ten gallons of drink sold nine gallons especially in the low grog-shops are poison. This enters into the system, destroys the coat ing of the stomach, is absorbed in the blood, and ruins the It is
nowadays
entire health. is
to be
The
found in the
strongest proof of the effects of drink cities, where the terrible epidemics of
cholera, typhus, or yellow fever have paid their visits the first men who fall are the drunkards. Read the statistics
THE PRODIGAL A MONSTER DRUNKKNNESS. Orleans, Liverpool, London, and be the fact.
New
of
you
New
121
York, and
will find this to
Ah
loses health, loses reputation, loses ! yes, the drunkard his friends, loses his wife and family, loses domestic happi And in addition to this is the ness, loses everything.
and scarcely be it said with slavery that no power on earth, reverence any power in Heaven, can seem to be able to All this
assuage. self
by this
is
the injury that
man
inflicts
upon him
terrible sin.
the drunkard does to his Finally, consider the evil that "who neglects his family is he that Paul St. says family. worse than a heathen, and has already denied his faith."
We
are
bound
to love .our neighbor.
Our neighbor may be
a Turk, a Mormon, or an infidel, but we must love him. For instance, we are bound to regret any evil that hap to him, because we are bound to have a certain amount
pens
Well, in that charity which binds us man must a greater and a less. to our neighbor there But there are certain love with Christian charity all men. individuals that have a special claim on his love that he is
of love for all
men.
A
is
bound, for instance, not only to love, but to honor, to wor And who are they? The father and the ship, to maintain. the wife that gave us her young mother that bore us the children that Almighty heart and her young beauty God gave us. These gifts of God the family, the wife, the children, have the first claim upon us and they have ;
;
;
demand upon that charity concentrated, And this Christians, we must diffuse to all men.
the most stringent
which, as
shows himself precisely the point wherein the drunkard more hard-hearted than the wild beast. The woman that in her youth, and modesty, and purity, and beauty put her maiden hand into his before the altar of God, and swore away to him her young heart and her young love the woman who had the trust in him to take him for ever and the woman who, if you will, had the confiding or aye is
;
;
122
THE PRODIGAL A MONSTER
DRUNKENNESS
that ever she had folly to bind up with him all the dreams of happiness, or peace, or joy in this world ; the woman
Next to God, and after God, I will let that said to him, thee into my heart, and love thee and thee alone," and then "
before the altar of
God
received the seal of sacramental
grace upon that pure love this is the woman, and her chil dren and his children, towards whom the drunkard cannot fulfil his duties of a husband and a father.
How
is it
possible for
The drunkard
is
him
to do so ?
a husband.
Why,
his wife is starving
and in rags ; he treats her as if she was the vilest slave. The drunkard is a father. Look at his children they are shivering with cold and crying for bread, while he is spend :
Whose boy is just ar ing his last dollar in the bar-room. He is the drunkard s son. Poor boy rested for robbery ? his unnatural father spent in liquor the little
money
!
that
might have supported him honestly, and the wretched boy was forced to steal in order to satisfy the cravings of hun There is that son, that daughter, taught to drink ger. from their very childhood, brought up in ignorance of their bad example. In early religion, and utterly demoralized by and to th low the saloon to the found way youth, they haunts of sin and shame. They have been taught by their own parents to drink and to curse, and now they curse those hands to strike very parents, and they raise their guilty i
those who bore them, and thus bring down upon their own heads the terrible curse of God. What slatternly, dirty creature is that with a black eye and a bloated face ? It is
Her husband is, perhaps, far away, has her for support. He sends her. the pay which he working And little does he dream earned at the price of hard toil. the drunken wife.
that these hard-earned wages only help to ruin his family and to make his wife a drunkard. J Rev. Father T. Burke, O.P., relates the following: on a missrti some years ago in a manufoowas," says he, "
"
THE PRODIGAL A MONSTER
DRUNKENNESS.
123
I was preaching there every even turing town in England. to me one night after a sermon on this a man came and ing,
He came in a fine man a very subject of drunkenness. But the eye strapping, healthy, intellectual-looking man. was almost burned in his head, and was glassy. The fore :
the hair head was furrowed with premature wrinkles was steel-gray, though the man was evidently compara He was dressed shabbily scarce a shoe to tively young. He came into me ex his feet, though it was a wet night. citedly after the sermon, but the excitement had something I don t know, he of drink in it. He told me his history. but stilh as I was that there is any hope for me said, If I don t listening to the sermon. I must speak to you. What speak to some one, this heart will break to-night. Five years before he had amassed in was his story ? trade twenty thousand pounds, or one hundred thou He had married an Irish girl one of sand dollars. his own race and creed, young, beautiful, and accom He had two sons and a daughter a woman. He plished. At told me for a certain time everything went well. e I had the misfortune to begin to drink last, he said, ;
;
;
nr>
neglected
my
business,
and then
my
business
began
to
The woman saw poverty coming, and began and lost her health. At last, when we were paupers,
neglect me. to fret,
she sickened and died.
I was drunk, he said, the day by her bedside. I was drunk when The sons what became of them? she was dying. Well/ he said, they were mere children. The eldest of them is no more than eighteen and they are both trans
that she died.
I sat
;
The girl? Well, he ported as robbers to Australia. I sent the girl to a school where she was well edu said, cated.
She came home to me when she
ff&s
sixteen years
of age, a beautiful young woman. She was the one conso lation I had; but I was drunk all the time. Well, what
became of her?
Lit-
looked at
me.
Do you
ask
me
THE PRODIGAL A MONSTER DRUNKENNESS*
124
about that girl/ he said, what became of her ? And man was shot, down he went, with his head on the
as if the
God
floor
Heaven
of
!
God
a prostitute
streets to-night
Heaven She The moment he
of
!
!
on the
is
said that
word he ran out. I went after him. Oh, no oh, no he said there is no mercy in Heaven for me. I left my child on the streets He went away cursing God to meet !
!
;
!
a drunkard to
death.
s
the grave
;
He had
only daughter to be a living
pheming God
sent a broken-hearted mother
he sent his two sons
he sent his then he died bias-
to perdition
hell.
And
;
"
!
Again, look at the drunkard.
There is stupidity in his face, in his brain, and the demon of hatred and anger in his soul. Hear the broken curses, the blasphemies, that flow from
fire
Iris lips. He imagines that every one he meets is his .enemy he fights and quarrels even with his best friends. What sort of an animal is lie ? He is a tiger, and worse than a tiger. ;
Ah
God help his poor wife when he comes home. She once married a kind, good-natured man but now that he has turned to drink he has become a tiger. See how he storms about the house, cursing and swearing He breaks the furniture, he smashes the doors and windows, and alarms !
;
!
Look at his poor children. God how they cower and hide themselves
the whole neighborhood.
help
them now
away from
!
See
own
They trem him whom they should To them the dear name of "father is not love and honor. a name of love. Ah, no it is a name of hate and terror. Father s drunk again let They whisper to one another: us go away." The poor wife tries to calm him, perhaps, with Kind words, and what is her return ? shame ye men, born of woman, nourished at her breast, hang your And you, angels of God, heads in shame at such a deed veil your faces lest you witness the heavy blow and the their
father.
Father, indeed
!
ble in deadly fear at the sight of
"
!
"
;
!
!
brutal
kick.
Poor, unhappy wife
!
God
pity her
!
Was
THE PRODIGAL A MONSTER
DRUNKENNESS.
125
this that she sacrificed all that was near and it, then, for Was it for this that she tore her dear to her in the world ?
away from her fond parents, from her loving brothers order to follow him and to love him ? Ah better were it for her, on the day she gave him her hand and heart, had her bridal garment been changed into a shroud. Better were it for her had she lain stiff and cold in her self
and
sisters, in
coffin,
than
altar.
On
altar of
!
to
have stood with him as his bride before the wedded her, he promised before the
the day he
God,
in presence of the holy angels, in presence of
Almighty God, that he would love, honor, and cherish He has lost And see how he has kept his promise her. he has degraded his manhood his once noble his reason the
!
;
;
nature
now turned
is
into the nature of a wild, ferocious
He stamps
about the room, swearing by t-he holy name of God that he will not be dictated to by any living His glaring eye at last falls upon being man or woman. She is lying on the prostrate form of his once-loved wife.
beast.
What does he see ? What is it the floor, pale and lifeless. It is that makes him thus start back, horror-stricken ? blood ! Yes, there is blood on the pale face of his lifeless there is blood upon wife; there is blood upon the clothes the floor and, before he can collect his scattered thoughts, The the officers of justice enter. there is a noise outside ;
;
:
drunkard
and handcuffed he is and found guilty guilty of and then his body to the hangman, and his sou] The drunkard shall not possess the kingdom oi the murderer
hurried to prison
murder
;
to hell. God."
;
he
is
is
seized
;
tried
"
.
There is nothing more pleasing to God than to be merci Therefore the greatest injury that an) ful and to spare. man can offer to God is to tie up His hands and to obligt Him to refuse the exercise of His mercy to tell the Al
mighty God that There merciful.
not, nay, that He cannot, b( alone thai only one sin and one sinner
He must is
126
THE PRODIGAL
can do
That one
it.
A
MONS TERDR UNKENNESS.
sin is
drunkenness
;
that one sinner
is
man
that has the omnipotence ef to oblige sin, the infernal power to tie up the hands of God, that God to refuse him mercy. No matter what sin a man
the drunkard
:
the only
in the very act of committing it, the Almighty him, one moment is enough to make an act contrition, to shed one tear of sorrow, and to save the soul. The murderer, even though expiring, his hands reddened with the blood of his victim, can send forth one cry for
commits,
God
if,
strikes
<>f
The robber, stricken down mercy, and in that cry be saved. in the very midst of his misdeeds, can cry for mercy on his The impure man, even while he is revelling in his soul. he
if
impurity,
and cry out, cry may sinners
feel the chilly
be saved.
hand
of death laid
me
be merciful to
"God
The drunkard
a
alone
upon him,
sinner!"
in that
alone amongst
all
If all the there dying in his drunkenness. of God were there, priests and all the bishops in the Church his they could not give that man pardon or absolution of lies
because he is incapable of it because he is not a man ! Sacraments are for men, let them be ever so sinful pro One might as well absolve the vided that they be men. four-footed beast as lift a priestly hand over the drunkard. If the Pope of Rome were with him, what could he do for sine,
him while
in such a state
?
The one
sin that
puts a
man
outside the pale of God s mercy is drunkenness. Long as that arm of God is, it is not long enough to touch with a merciful
hand the sinner who
is
in the act of
drunken
ness.
What
greater injury can a
Him
man
offer to
be just.
"
I
God than to t know that
don
Lord, you may wish to exercise your justice, but you may. You may be omnipotent ; you may have every attribute. But there is one that you must not have, and must not ex I put it out of your power; and that ercise in my regard
say to
you don
:
t
;
is
the attribute that you love the most of
all
the attribute
THE PRODIGAL A MONSTER DRUNKENNESS. of
"
mercy
his worst
;
for the Father in
and most
Heaven
sees in the
127
drunkard
terrible
enemy. There lived not many years ago, in an obscure part of a certain city, a .poor family. They were poor, for their He was a good workman, and father was a drunkard. had once been a kind father and a good husband. But he
became acquainted with bad companions, who led him to From that time forth he became an altered the bar-room. man. He no longer frequented Mass or Confession. His He was often chief place of resort was the public-house. out of employment by reason of his drunkenness, and when he was in want of money he sold the furniture, sold even the very clothes of his wife and children, in order to buy liquor. His poor children were in rags, and they would have starved had not the eldest boy,
work
for them.
named
Many and many
Willie,
managed
to
a time the poor wife, on husband to give up the
her knees, begged her unhappy But the only answer she got was a bitter public-house. curse or a hard blow. Once, when this unhappy man came
he was in a violent passion, and The boy recovered, but he had to work very hard in an iron foundry, and within a year after his drunken father had stabbed him he sickened and died. The wretched man still continued to drink, and to ruin God often warned him. God himself and his family.
home drunk
as usual,
stabbed his son Willie.
waited and waited, expecting that he would do penance but the unhappy drunkard heeded neither the voice of man ;
His punishment came at last. He life, he must die a drunkard s death. In a miserable garret, on the third story, in one of the poor est parts of the city, his poor wife was kneeling and praying for her husband. It was just midnight, and well he needed her prayers. Midnight passed, and lie came home drunk His head was bleeding, and his face was swollen. again.
nor the voice of God. lived a
drunkard
He had
been fighting with his wicked companions.
s
When
l#8
DRUNKENNESS.
THE PRODIGAL A MONSTER
he came into the room and saw that his wife had been wait to her Why are you sitting ing for him, he said roughly "
:
I suppose you want to tell the up and wasting the candle ? If you do not go to bed instantly, I ll me. about neighbors The poor wife was terrified, but she took cour kill you."
You are hurt, my and said kindly some vinegar and bathe your face with "
:
age,
it."
dear.
I will get
The drunkard "
If you a terrible oath, said: grew furious, and, swearing The murder poolyou." don t get out of my sight, I will woman was faint and \veary from hunger and long watching, and overcome by weakness and terror, fell back fainting on The drunken man stood over her, and his face the floor. He howled like a wild like the face of a demon.
glared beast,
shoes, noise,
and sprang upon his wife, kicked her with his heavy and stamped upon her. The neighbors heard the feared to enter, for they knew what sort of but they
a drunkard he was.
They then heard him go
down-stairs,
On entering the room they open the door, and walk away. Blood found the poor woman lying on the floor senseless. The nostrils. and was flowing profusely from her mouth found he came he when and in for haste, priest was sent She had lived a good life, had gone regularly to her dying. the sacraments Jesus,
all
she had borne patiently, for the love of the cruel treatment of her husband, and now that of that ill-treatment no complaint passed her ;
she was dying
She forgave her husband she prayed for him with and then her dying breath. She received the sacraments, was sit woman a The following night good died in peace. and dead the praying for the body, ting up, watching by about It was already late in the night soul. departed the tramp of footsteps eleven o clock. Suddenly she heard ;
lips.
coming
up-stairs.
She listened; the footsteps came on
from the door, then came close to on, stopped a little way At last the latch was lifted, the door, and stopped again. face appeared. the door was opened a little, and a horrible
THE PRODIGAL A MONSTER
DRUNKENNESS.
129
was the face of the murderer. The woman was so terri she could neither speak nor scream. The eyes of the murderer rolled about and wandered over the room, as if It
fied,
in
search of something. at the woman.
manner
At
last
"
he looked in a friendly cried he hoarsely, "tell
Woman,"
As he said these words, he strode me, where is my wife ? into the room, and his heavy footsteps resounded on the wooden floor. The woman s fright passed away she arose, and, pointing sternly to the dead body of his wife lying on "
;
the bed, said
"
:
There, drunkard, there
lies
the corpse of
The drunkard went to the bedside, your murdered wife. and bent for a moment over the dead body. Then in a wild agony he threw up his hands and cried aloud My God she is dead she is dead What have I done?" He screamed aloud, and those who heard that scream will not "
:
!
forget
!
it
to their
parted so that
!
dying day.
He
clinched his hands, his
teeth could be seen, a deadly pale ness overspread his face, and he fell heavily on the floor. The woman screamed for help. The neighbors rushed in ; lips
all his
they lifted up the wretched man, but he had lost his reason, like a madman.
and raved
The priest was sent for, and when he qame he found the drunkard stretched on a bed from which the dead body of his wife had been removed. Six strong men were holding him down, hanging with their whole weight on his limbs. From time to time he started up and shook off these strong men as if they had been so many children. The large iron door-key was put betwixt his teeth, that he might not bite off his tongue and it was horrible to hear the grating sound of his teeth grinding the iron key. The priest had ;
to leave, as he could
do nothing for the unhappy man. Next day the priest came again. The drunkard was terribly changed. His flesh was dried up, and his skin parched by a burning fever. His arms were pinioned ; for it was dan His lips werp withered and covergerous to let him loose.
THE PRODIGAL A MOBSTER DRUNKENNESS.
130
ed with a brown crust.
There was a dark ring around each and his eye-balls were red and blood-shot. All those who saw him trembled at the sight ; for he was in He had indeed recovered his senses, but it waa despair. of his eyes,
only to realize the horror of his unhappy state. The priest approached the bedside and spoke kindly and gently to the
imluippy man. "My man," he said, "you are now dying You will soon appear before the judgment-seat of Jesus Christ. Repent of your sins while you have yet time." The drunkard glared at the priest with fiery eyes. What "
"
!
cried
lie,
No, no, no I
;
there
am damned him
told
Is it to
"repent ?
to
is
me you
no repentance for
talk of repentance
me
!
I
am damned
? !
The
priest encouraged him and in the mercy of God. "No, no," cried
for ever
"
!
hope unhappy drunkard,
there is no hope, no mercy, for me. murdered wife and boy standing by this bed and threatening me. Sometimes they pointed with their shadowy fingers to the corner of the room, and thu e I saw the damned spirits of hell mocking me. And then these hellish spirits would crowd around my bed and ben*. their horrid faces over me I was tied, and could not get away from them. Then they would grin and laugh at me, and tell me how they would meet me to-night to-night in hell. No, no, there is no mercy for me ; it is too late, too late." The good priest tried once more to encourage the un happy man. He told him how the blessed Jesus had died to save him. He told him how good and kind a mother Mary is how she obtains pardon even for the most abandoned sinner. But he spoke to a heart of stone ; the drunkard heeded not his words. The dying man made no confession. He said that he could not, that he would not, repent. His blasphemies vere too horrible to be told. It seemed as if the very devil himself was speaking by his tongue. Sometimes he would cal] on those present to hide him from his wife and boy, whose Then he would sing a ghosts, he said, were haunting him. the
All last night I saw
"
my
I
;
!
;
THE PRODIGAL A MONSTER few snatches of an immodest
JJHU^KKKA ESS. and
soiig,
talk
as
if
131
he was
Then again he again in the midst of his bad companions. would roar out in a fearful agony, as only a sinner dying in Oh he would cry wildly, "do despair can shout. you not see the devils coming around bed ? Ah want "
!"
my
to take
my
soul to hell.
See
!
see
they
!
the blue flames of hell
!
up around me." was just midnight. The hour of retribution had come. The drunkard was never more to see the dawn of morning. The window was open, and the heavy bell could be heard are rising It
through the still night-air it struck the hour of twelve. the wretched man gave a long and terrible howl, and He died and passed from the darkness of midnight died. to the never-ending darkness of hell. Thus dies the drunk ;
Then
ard,
and thus
drunkard Holy Ghost has said
will every
his sin; for the
die "
:
who perseveres in The drunkard shall
not enter the
kingdom of heaven."* Go now, and drink; call it a friendly glass. Yes, you Go now, and drink gain a friend and lose your God.
will
say that you drink only because of your weak health, because of your hard work. Go and buy your drink ; bring on disease and an untimely death. Ask the doctors, the chemists, and ;
they will tell you how much deadly poison you continually drink in with your liquor. Drink and say that you meant MO harm ; you only wished to be a little merry that you wished to drown your grief and trouble. Drink now of the ;
intoxicating cup, wrath of
of the
stone
;
gall of
you
shall
and hereafter you shall drink of the wine you shall drink of fire and brim drink of the poison of serpents and the
God
;
dragons.
Go now, and
call your friends around the innocent babe that has just been baptized; go and call your neighbors round the corpse of your dead relative, and drink
yes,
drink your
fill
;
but with your liquor drink in the priest * 1 Cor. vi. 10.
?
132
THE PRODIUAI,
tears,
drink in the widow
A
MiiNsn s
tcR
DRTNKENNESS.
and the orphan
s
curse, drink in
the wrath of your offended God. Go, season and soak youi bodies with liquor, and be assured that they will burn all the more fiercely for it in the eternal flames of hell.
And you who saloon
is
drunkards sell liquor to the vestibule of hell you who are in
you whose it
the devil
s
you who encourage and fatten upon this accursed crime, stand up now in the presence of your Their blood be upon Eternal Judge, and say, if you dare, us and upon our children." Go home now, and count all recruiting sergeant
"
your blood-money you have received for your liquor count it well, for it is the price of immortal souls, purchased by the blood of Jesus Christ. Count it all for it is moistened ;
;
by the tears of the heart-broken wife and her halt starved children. Hoard it with care ; for every cent of it will surely bring upon you and your family the widow s and the the curse of the avenging God. are yet free from this accursed vice, thank God, and beware lest you be led into it by degrees. It is far easier for you to avoid falling into this vice than it is to
orphan
s
curse
And you who
abandon
If you have drunkenness if you are already its slave stop now, and pause where you Listen to the voice of your poor wife, whom you have are.
just
it
begun
after
having once contracted
it.
to contract the sinful habit of
so often ill-treated.
Listen to the cries of your poor chil
dren, whom you havo reduced to beggary and shame. Listen to the voice of the priest of God. who conjures you, for the love of God, for the love of your immortal
up drinking. Listen to the warning voice of the Holy Ghost, who tells yon that the drunkard shall not enter the kingdom of heaven. Listen to the pleading voice
soul, to give
your Saviour, Jesus Christ. Do not ruin that soul for which Jesus Christ has died. Three-and -thirty years did
of
Jesus fast and labor
hunger and
thirst
;
in
He suffered order to gain your soul. bore patiently the burning thirst
He
THE PRODIGAL A MONSTER
Him
that tormented
on the cross
DRUNKENNESS. ;
He
133
tasted the vinegar
and
Will you, gall, in order to atone for your intemperance. then, ruin that soul for which Jesus suffered so much ? Will you trample on the precious blood of Jesus? Will save yourself, you render all his sufferings useless ? Ah !
while you have yet time, from temporal as well as eternal
You have
misery.
sinned, and you must do penance. will accept that as a penance.
up drinking, and God
Give
You
have sinned grievously. You have merited the never-end It may in ing torments of hell. Give up drink, then. deed be hard and painful but remember the miseries of ;
drunkenness painful. will it
The
the never-ending torments of iioil are far more longer you abstain from drink, the easier
be for you to abandon
conscience you will enjoy,
of
altogether and the peace the blessings of God, the
it
;
your family, will give you strength enough Pray often unhealthy craving for liquor. Choose a good approach the Sacraments frequently. confessor, and follow his advice, and God may yet pre serve you from the unutterable torments reserved for the drunkard. prayers
of
resist the
to
How
glorious is the mission of the temperance society of this society have raised the standard in de fiance to this demon that is destroying the whole world.
!
The members
their very names shall be ei.rollc l They against the vice of drunkenness. have thereby asserted the glory of God in His image- --mau. The glory of humanity is restored by the angel of bobriety
They have declared that as a
monument
and temperance the glory of Christ restored from the dis honor which is put upon Him by the drunkard amongst ;
the glory of the Christian woman re as every year adds a new, mellowing grace to the declining beauty which passes away with youth the glory of the family, in which the rue Christian son is all
other sinners
trieved
;
and honored,
;
ihe reflection of the virtues of his true
and Christian father
;
L34
THE PRODIGAL A MONSTER
DRUNKENNESS,
finally, the glory of souls, and the assurance of a holy life and a happy death all this is involved in the profession which they make to be the apostles and the silent but elo
quent propagators of this holy virtue
temperance.
CHAPTER
VIII.
THE FAR COUNTEY future and true
OURjoy and
sweetness
home is
is
INFIDELITY.
Oh! how full of word heaven, paradise
heaven.
that one
!
To the ear of the exile there is nothing sweeter than the name of home. What wonder, then, that the name of heaven should be so
full of sweetness, since it is our true home, our home for ever? When Blessed Egidio heard any one speak of heaven, he was so overcome with joy that he was lifted up into the air in an ecstasy of delight. The first step towards heaven is the knowledge of God. "For he that cometh to God must believe that He is, and
a rewarder of those that seek
*
"And
this is life
our dear Saviour, that they everlasting," says Thee, the only true God, and Jesus Christ, whom
may know Thou hast
is
Him." "
sent."
f
"Without
God."
J
But
and be saved,
as
this faith
it
without this faith
his Creator has
made
is
impossible to please
man
cannot please God
faith easy for him.
Man is born a believing creature, and cannot, if he would, If he destroy altogether this noble attribute of his nature. is not taught, and will not accept, a belief in the living and uncreated God, he will create and worship some other god in
His stead.
He
never has been a
rest on pure negation. There absolute unbeliever. All the so-
cannot real,
called unbelievers are either knaves or idiots.
All the
Gen
nations of the past have been religious people all the pagan powers of the present are also believers. There never tile
;
has been a nation without faith, without an altar, without "Heb.
xi. 6.
*Johnxvii. 185
3.
%
Heb.
xi. 6.
1
THE FAR Co UNTR Y
36
INFIDELITY.
Man can never, even for a single instant, escape the all-seeing eye of God or avoid the obligations of duty imposed on him by his Creator. The pantheists of ancient
a sacrifice.
modern times recognize this fact, although they do not discharge their religious obligations conformably to the divine will, but make to themselves other gods instead. as well as of
The ble
God among men in some sensi human heart. To satisfy Eoal Presence of God, men made use
belief in the existence of
form seems
to
be a want of the
craving after the unholy means. Blinded by their passions, they fell into idolatry, and, instead of raising themselves to the true and this
of
pure God, they foolishly worshipped what they deemed the divine Presence in stones, plants, and animals. It was God Himself who planted in the human heart the desire for the Real Presence, and this desire.
which
He
is
God
He
God Himself
first
also
found means
to satisfy
man by
creation,
revealed Himself to
a continual revelation of His Presence, although O hidden therein. The good and pure indeed behold is
in creation.
*
They
see
His power
in
the storm, in the
cataract, in the earthquake. They see His wisdom in the laws that govern the boundless universe, His beauty in the
sunbeam, and in the many-tinted rainbow. But the wicked and impure use this very creation only to
flower, in the
outrage and blaspheme the Creator. God, then, made use of a more perfect means to reveal to man His divine Presence. This was His Word. If a friend visits us at night, and finds us sitting in the dark, he speaks,
he makes use of words to show that he like
manner God, wishing
is really present. In His Real Presence to life, has addressed him
to reveal
man, sitting in the darkness of this in words.. This is the very first article of faith.
God spoke
to our first parents in the garden of Paradise. He spoke to the patriarchs, to the prophets, and finally, as St. Paul
assures us, He has spoken for the last time by His onlybegotten Son!
THE FAR COUNTRY But merely
137
not enough ; more the eyes yearn to look want of the human heart, and
to hear the voice of a friend is
the heart longs for something
upon Him.
INFIDELITY.
God knows
this
;
He has satisfied it also. The prophets have besought Him "Show us Thy face, again and again to show Himself. Lord! and we shall be saved." This, too, was the ardent prayer of Moses: "0 Lord show me thy glory."* In the Old Law God satisfied this desire by manifesting !
His Real Presence to tho Israelites under the form of a cloud and a pillar of fire. He next commanded an ark or tabernacle to be made, and there He manifested His Eeal Presence by a peculiar, supernatural light, called the SheBut all this did not satisfy either man s heart or
kinah.
God s unbounded love. If we love a person dearly, it will not satisfy us to hear his voice or to see him in disguise; we wish to behold him face to face. God gratified even this
He had commanded a tabernacle of wood to be made by the hand of man, and that tabernacle he chose for But now with His own divine hands his dwelling-place. He made a living tabernacle, holy and spotless the Immac ulate Virgin Mary and in that tabernacle He took up His desire.
;
abode. soul.
He formed for Himself a human body and Thence He came forth to live among men and to be There
as one of them.
man God revealed His Eeal Presence to all Men saw God, heard God, even touched God. He had already revealed His Eeal Presence to man s reason He had re in the creation, but man had forgotten Him. vealed His Eeal Presence by His word, and man refused to listen to Him. He had shown himself face to face to man, and man crucified Him. There was now but one means left In becoming
our senses.
for
God
His Eeal Presence, and that was by faith, His Presence in a far more perfect manner. He
to reveal
lie reveals
shows himself to the eyes of faith *
Exod. xxxiii.
18.
to the believing soul.
THE FAR COUNTRY
138
God
lias
and
in his
done
all
that lie could to
INFIDELITY.
make men
believe in
Him
Christ, our Redeemer, whom He sent of salvation. If man be born a believ
Son Jesus
to teach us the
way
ing creature, how does it happen that we see this faith in God, in Jesus Christ, in everlasting rewards and punish ments, disappear every day more and more ? How many
men
millions of all
!
Infidelity
live in America who profess no religion at and indifference to all religion are the char
our age. Men boast of the progress, of the inventions, of the discoveries of our age; but all this vaunted progress is only material. In religion, in all that is
acteristic traits of
high and noble and holy, they have made no progress; they are even far behind, their forefathers. They have established lines of
communication with the most distant nations
of
the earth, but they have lost the blessed communion with heaven. They boast that they have almost annihilated timj
and space, but they have not succeeded in annihilating sin and crime in their midst. Their schools and academies, their colleges and universities, impart the most thorough instruction in every branch of human knowledge but the only true knowledge the knowledge of God and of His ;
holy law
they utterly ignore.
this universal unbelief ?
The
How
are
we
to
account for
What
are the causes of infidelity? causes that lead to infidelity are various. They are
corruption of the heart, neglect of prayer, ignorance of the mind, private judgment in matters of faith, and godless education. Before the prodigal son left his father s house our Lord said that "he asked for the portion of goods which him." We are thus informed of the desire which was in the prodigal s mind before he quitted his father s roof his aim was to spend those goods without re straint or remonstrance. For the same purpose, also, he
should come to
;
took these goods "into a far country," where he would no longer be under his father s eye. Thus it is with every sin ner.
When
his passions begin to gain a
sway over him, he
THE FAR COUNTRY
INFIDELITY.
139
maxims and
invents
principles of conduct, in order that he himself of the reproaches of the law of God put ting for the commandments of God the traditions of men
may rid
"
"
and by giving a
less offensive
voice of conscience within him.
name to his sin he stills the The next step is to "go
into a far country that there is no God. "
the passions
into the farthest possible. He says Corruption of the heart or slavery of the very first cause, the prolific mother, of
is
infidelity.
You
will find
who deny
men who deny
the immortality of the soul,
who deny the infallibility of men who deny the divine origin
the eternity of hell,
the Pope. You will find confession ; but why ?
of
It
because these wholesome
is
truths put a check to their passions. in these truths and at the same time "
desires.
It
They cannot
believe
gratify their criminal
only the fool, the impious man, that says is no God." * An honest, virtuous man think of doubting or contradicting these is
in his heart there
would
never
sacred truths.
In spite of its innate pride, the mind is the slave of the heart. If the heart soars to heaven on the wings of divine love, the
mind, mire of
with
too, rises
But
if the heart is buried soon exhales dark, fetid The infidel s reason is vapors, which obscure the intellect. the dupe of his heart.
in the
it.
filthy passions, it
There is a man who was once a good Catholic, who used formerly to go regularly to Mass and to confession. He is
now an infidel goes no longer to confession. But why ? Has he become more enlightened ? Has he received some new knowledge ? The only new knowledge he has received is ;
He believed as long as he was vir He began to doubt only when he began to be immoral
the sad knowledge of sin. tuous.
he became an
infidel only
history of his life
is
when he became
soon told. * Ps. 3dii
a libertine.
Wishing to gratify L
;
The
his pas-
THE FAR
i40
Uoi:.\rity
L\ FIDELITY.
and without remorse, he tried to rid himself of a religion which would have troubled him in the midst of his unlawful pleasures. sions without restraint
His face
man
is
tells
The
the story.
there no longer.
He
sacred nobility of the free member of a se
has become a
cret society. The dark, oath-bound seal of hell is on his lips. His hands are defiled by injustice. He has grown rich, but
his riches are accursed. His heart is a slave to the most shameful passions. He wishes to gratify his wicked desires without shame, without remorse. In order to do this he tries to get rid of religion. The solemn form of religion appears in the midst of his sinful revelry like the hand on the wall,
writing in letters of His conscience tion.
fire
the dread sentence of his
tells
him
that there
damna
a hell to punish the voice of his conscience, is
and he tries to stifle There is no hell." The voice of his conscience reproaches him and tells him that there is a just God, who will punish him for his sins; and. he stifles the voice of his "There is no God." His conscience conscience, and says to him Ha is a strict and terrible judgment there says that awaits you after death," and lie stifles the voice of his conscience, and says: "There is no hereafter it is all over after death. He tries to prove to himself and to others his crimes,
and says
"
:
"
:
!
;
"
man is a brute, because he wishes to live like a brute. hates religion, he hates the priest, he hates the Church, he hates the Sacraments, he hates everything that reminds that
He
him of God, because he knows that by his crimes he has made himself an enemy of God. The unhappy man says, and whithersoever he goes he carries In the silence of the night, when others His conscience are sleeping around him, he cannot sleep. It asks him "Were you to die in this state tortures him. "
There
is
no
hell,"
hell in his heart.
:
this
night, what would become
thing to
Think
fall
It is a terrible of you ? unprepared into the hands of the living God
of eternity
!
!
eternity
!
eternity
!
Think
of the
worm
Tin-:
that never dies,
FA K Co UNTR Y and the
fire
INFIDELITY.
th.it
\
never quenches
"
!
41
No
wonder that men sometimes commit suicide. They can not bear the remorse of conscience, and so they try to find
The
rest in death.
hell of
the infidel begins even in this
and it continues throughout all eternity in the next. There lived in France a certain philosopher, an infidel, named Banguer. When he was lying on his death-bed, he world,
sent for the priest, the Kev. Father
him
in his
last
moments.
La Berthonie,
to assist
The
priest instructed him at order to rouse his faith. "Hasten to the
great length in end, Rev. Father," said the philosopher ; for it is my heart rather than my mind that wants to be healed I was an un ; believer only because 1 was bad. "
"
One day
a
Lieutenant-Gencral revealed his doubts on whom he placed great con This officer advised him to confer with Father
religion to one of his officers in fidence.
and Father Renaud. But notwithstanding the arguments, he could not arrive at convic the officer prevailed on him to visit an ecclesiastic whom he had chosen for his confessor. The Lieu Neuville
solidity of their tion. Hereupon
him in the name him what had brought him, and the
tenant-General called upon
He
told
of his friend. fruitless steps
he had already taken to dissipate his doubts. What could I possibly add, answered the priest, to the arguments of men like Fathers Neuville and Renawd ? What force can "
"
sir,"
their
arguments receive from my lips ? I have only one re Enter into my oratory let us please try it. pray God to enlighten your understanding, to touch your heart, and then begin by making your confession." sir, when course
;
;
"I,
I
scarcely believe in
the existence
of
God?"
"You
be
Him, and in religion too, far more than you think. Kneel down, make the sign of the cross, I am going to call to your mind the Confiteor, and to put to you the necessary After sundry marks of astonishment that questions." lieve in
seemed but too well founded, after many repetitions of
hig
THE FAR COUNTRY INFIDELITY.
142 doubts, and
even of his
after
infidelity,
many
objections
and difficulties, the Lieutenant-General at length obeyed, and answered honestly the different questions of the priest. The priest went back with him to the time of his first trans he dwelt at some length on the disorders that en gressions ;
sued.
degrees the heart of the penitent opened itself, began to tremble, and tears involuntarily flowed
By
his voice
The priest, seeing his agitation, ceased ques and, him, giving full scope to all the ardor of his zeal, tioning he exhorted him in the most pathetic and touching manner,
from
his eyes.
and thus accomplished what his interrogations and the first exclaimed father avowals made to him had begun. the penitent, sobbing, "you have followed the only path "
!"
that could have conducted you to
my
heart
I
!
am
a wretch
by his passions alone, who carried his judge in the hidden recesses of his conscience, but who stifled that judge s voice, who dared not avow his crimes to himself, and who preferred to believe nothing rather than
who has been
led astray
I will return to-morrow, and I will be obliged to live well then make a more lengthy confession." And he did so with sentiments of the most lively compunction he died some !
;
and years after, in the practice of the most austere penance of a truly Christian life.* The second cause of infidelity is the neglect of prayer. This was pointed out
many
centuries ago by a great prophet.
and who is more impious than an infidel? "the impious are corrupt, and they be come abominable in their ways. They are all gone there is none become aside are together; unprofitable they Destruction and unhat does good, no, not one. u Now the cause of all this happi ness are in their ways." -because they have not continues David, wickedness," God is the light of our under called upon the Lord." "The
impious,"
says
David
.
.
;
t
.
.
.
"is
standing, the
strength * DebUBsi,
of
our
will,
Nouveau Mo is de
and the Marie,
148.
life
of
our
THE FAR COUNTRY
INFIDELITY.
143
The more we neglect to pray to God, the more we heart. experience darkness in our understanding, weakness in our Our passions, the will, and deadly coldness in our heart. temptations of the devil, and the allurements of the world, will draw us headlong from one abyss of wickedness to an other, until
we
into the deepest of all
fall
indifference to all religion. The third cause of infidelity,
into infidelity,
in id
and indifference
to all re
the ignorance of the mind. Many are infidels because they never received any instruction in religion. Among these are some who are more guilty than others ; namely, those who do not wish to be instructed in their re ligion, is
may more easily dispense themselves with the obligations of complying with these duties. Now it is this very class of men that easily gives ear to the principles of infidelity, because these principles ligious duties, in order that they
more pleasing to their corrupt nature than those of our This class is very numerous and their num holy religion. ber is on the increase every day. For, not having any re nor to have ligion themselves, wishing any, what wonder if are
their children follow their will the
fruit be.
child:
little
A
"How
example
Such
?
Catholic lady of
many gods
as the
New York
are there, and
tree
is,
asked a
who made
The
child could not answer the questions. So the you Catholic lady said to the child: "Say, There is but one "
?
God
;
say,
God made me.
"
When
the
mother
of the
child heard this she flew into a passion, and said My child shall never learn such a thing ; God lias nothing to do "
:
with
my
children
child."
Behold how
infidel
mothers bring up their
!
There are others who became infidels because they were never sufficiently instructed in their holy religion. There is a certain class of parents who have their children in structed in everything but their religion. They allow them to grow up in ignorance of everything except of th
1
44
7 HE
FAR Co UNTR r
INFIDELITY.
means by which they may make money. Now, when the time draws near for these children to make their First Com will take them to the priest to pre What for this holy sacrament in a week or two. can children learn in a couple of weeks? Certain it is thai;
munion, their parents
pare them
what they learn in that time very seldom enters their hearts. Their hearts are not prepared for the Word of God they ;
are light-minded, and in many cases corrupt, and what they No sooner are they free learn is learned from constraint.
from constraint than they throw their religion overboard they become the worst kind of infidels and the worst ene
;
mies of our holy religion.
The young man who
set fire to St. Augustine s Church, in a Catholic, and he gloried in being was Philadelphia, Pa., Arch able to burn his name out of the baptismal record.
bishop Spalding, of Baltimore, asserted oi.o day that in one body of Methodist preachers he had obsened seven or eight
who were the children of Catholic parents, and that they were the smartest preachers among them, Hishop England said that the Catholic Church loses more, ii this country, is verified in by apostasy than it gains by conversions. Th the Prophet these children what God has said throng! ptive because Isaias: "Therefore is my people led away i
<-!
they had not knowledge." (chap, v 13). These three causes of infidelity have exited from the
But about three; centuries ago beginning of the world. Protestantism opened a very wide avenue to (he same end. Protestantism introduced the principle (hat. "there is no iivinely-appointed authority to teach infallibly.
Let every
man read the Bible and judge for himself." Upon this false principle they even boldly denied
the
Re
What Presence of Jesus Christ in the Blessed Sacrament. more natural than gradually to begin to deny with the same boldness almost all the Gospel truths? Why should the one who does not care for Jesus Christ upon the altar be
COUNTRY
L\FiDi:LrJT.
145
expected to care for Jesus Christ in heaven, and for all that Lie has taught us? Hence it is that what they may call their religion
and
nor impressive
;
religious service has nothing in
it
is it
in itself neither inviting to stir up the fountains
of feeling; to call forth the music and poetry of the soul ; to convey salutary instruction or to awaken lively interest. It possesses no trait of grandeur, of sublimity; it has cer
tainly not one clement of poetry or pathos. Generally cold lifeless, it becomes warm only by a violent effort, and
and
then
it
runs into the opposite extreme of intemperate ex ; nay, it is no exaggeration to
citement and sentimeiitalism say that religiousness
among
the greater part of Protestants
our day and country seems to have well-nigh become ex tinct. They seem to have lost all spiritual conceptions, and no longer to possess any spiritual aspiration. as in
Lacking
ihey do the light, the warmth, and the life-giving power of the sun of the Catholic Church the holy Mass, the Eeal Presence of Jesus Christ in the Blessed Sacrament
they
seem to have become, or to be near becoming, what our world would be if there were no sun in the heavens. For this reason is it that Protestants are so
completely absorbed in temporal interests, in the things that fall imdei their senses, that their whole life is only materialism put in action. Lucre is the sole object on which their are
eyes constantly fixed. burning thirst to realize some profit, great or small, absorbs all their faculties, the whole
A
energy but
of their being. They never pursue anything with ardor riches and enjoyments. God, the soul, a future life
they
none of them; or rather, they never think about them at all. If they ever take up a moral or a religious book, or go to a meeting-house, it is only by way of amuse believe in
ment to pass the time away. It is a less serious occupation than smoking a pipe or drinking a cup of tea. If you speak to them about the foundations of faith, of the princi ples of Christianity, of the importance of salvation, the
THE FAR COUNTRY
146
certainty of a
life
INFIDELITY.
beyond the grave
all
these truths which
so powerfully impress a mind susceptible of religious feel ing they listen with a certain pleasure; for it amuses them and piques their curiosity. In their opinion all this is true, "
grand." They deplore the blindness of men who at tach themselves to the perishable goods of this world; per
fine,
haps they will even give utterance to some fine sentences on the happiness of knowing the true God, of serving Him, and of meriting by this means the reward of eternal life.
They simply never think
of religion at all ; they like very it is as of a thing not made for them a thing with which, personally, they have nothing to This indifference they carry so far religious sensibility do.
well to talk about
is
it,
but
so entirely withered or
dead within them
not a straw whether a doctrine
that they care
true or false, good or bad. to is them a fashion, which those may fol Religion simply low who have a taste for it. By and by, all in good time, is
they say; one should never be precipitate ; it is not good to be too enthusiastic. No doubt the Catholic religion is beau tiful and sublime ; its doctrine explains with method and is necessary for man to know. Whoever 1ms any sense will see that, and will adopt it in his heart in all sincerity ; but after all, one must not think too much o-f
clearness all that
and increase the cares of life. Now, just conwe have a body; how many cares it demands. It must be clothed, fed, and sheltered from the injuries of the weather its infirmities are great, and its maladies are nu
these things, eider
;
merous.
It is agreed
on
all
hands that health
is
our most
This body that we see, that we touch, must precious good. be taken care of every day and every moment of the day. Is not this enough without troubling ourselves about a soul that
we never
see ?
The
life of
man
is
short and full of
misery; it is made up of a succession of important concerns that follow one another without interruption. Our hearts
and our minds are scarcelv
sufficient for the solicitudes of
THE FA R Go UNTR Y INFIDEL ITY. the present life; the future? Is
rance
14 ?
wise, then, to torment one s self about not far better to live in blessed igno
is it it
?
Ask them, What would you think
of a traveller
who, on
finding himself at a dilapidated inn, open to all the winds, and deficient in the most absolute necessaries, should spend
time in trying how he could make himself most com it, without ever thinking of preparing himself for his departure and his return into the bosom of his fam all his
fortable in
ily ?
able
Would this manner?
"
traveller be acting in a wise and reason they will reply; "one must not
No,"
travel in that way.
But man, nevertheless, must confine him
How can he provide for two lives within proper limits. I take care of this life, and the care of at the same time? self
the other I leave to larly to
travel
take
on two
cross a river,
If a traveller
God."
ought not regu
his abode at an inn, neither ought he to roads at the same time. When one wishes to
up
it
will not
do to have two boats, and set a foot
each; such a proceeding would involve the risk of a tum ble into the water and drowning one s self. Such is the deep abyss of religious indifferentism into which so many Protefin
taints of fall into
A
our day have fallen, and from which they naturally one deeper still infidelity.
body which has Hence
animation bean axiom that the change or per version of the principles by which anything was produced is the destruction of that very thing if you can change or per vert the principles from which anything springs, you destroy it For instance, one single foreign element introduced into the blood produces death one false assumption admitted into science destroys its certainty; one false principle ad mitted into faith and morals, is fatal. The reformers started wrong. They would reform the Church by placing her under human control. Their successors have in each generation found they did not go far enough, and have, conies dust.
lost the principle of its
it is
;
;
THE FAR COUNTRY INFIDELITY.
148
each in turn, struggled to push it further and further, till they find themselves without any church life, without faith,
without religion, and beginning to doubt
if
there be even a
God.
well-known fact that, before the Reformation, in were scarcely known in the Christian world. Since that event they have come forth in swarms. It is from the It is a
fidels
writings of Herbert, Hobbes, Bloum, Shaftesbury, Bolingbroke, and Boyle that Voltaire and his party drew the ob jections and errors which they have brought so generally into fashion in the world. According to Diderot and d Al-
embert, the first step that the untractable Catholic takes is to adopt the Protestant principle of private judgment. He establishes himself judge of his leaves and religion the reform.
Dissatisfied with
; joins the incoherent doctrines he
there discovers, he passes over to the Socinians, whose incon him into Deism. Still pursued
sequences soon drive
by he finds refuge in universal doubt; but still haunted by uneasiness, heat length resolves to take the last step, and proceeds to terminate the long chain of his errors in Let us not forget that the first link infidelity. of this chain is attached to the fundamental maxim of unexpected
difficulties,
vate judgment. their breakfast
They judged
of religion
pri as they did of
and dinner. A religion was good or bad, true or false, just as it suited their tastes, their likings ; their religious devotion varied like the weather;
must
feel it as
they
felt the
they
heat and cold.
New fashions of belief sprang up, and changed and dis appeared as rapidly as the new fashions of dress. Men judged not only of every revealed doctrine, but also they
judged of the Bible itself. Protestantism, having no au thority, could not check this headlong tendency to unbe lief. Its ministers dare no longer preach or teach any doc trine which is displeasing to the people. Every Protestant preacher who wishes to be heard and to retain his salary
THE FAR COUNTRY
L\ FIDELITY.
149
must first feel the pulse of his hearers ; he must himself the slave of their opinions and likings.
make
It
is, therefore, historically correct that the same princi ple that created Protestantism three centuries ago has never
ceased since that time to spin it out into a thousand diffe rent sects, and has concluded by covering Europe and Ame rica
with that multitude of free-thinkers and infidels
who
place these countries on the verge of ruin. The individual reason taking as it does the place of faith, the Protestant, whether lie believes it or not, is an infidel in
germ, and the infidel
other words, infidelity
is
Hence highest degree. herald of Protestantism,
is
a Protestant in full bloom.
nothing but Protestantism it is
m
In the
is that Edgar Quinet, a great right in styling the Protestant
thousand gates open to get out of Christianity. wonder, then, that thousands of Protestants have ended, and continue to end, in framing their own formula of faith thus: believe in nothing." And here 1 ask, what is sects the
No
"I
easier,
from
this state of irreligion
and
than the
infidelity,
passage to idolatry ?
This assertion may seem incredible to some at this day, and may be esteemed an absurdity but is ;
mentioned
idolatry
expressly
in the
Apocalypse as existing in the time of Anlichrist. And, indeed, our surprise will much abate if we take into consideration the temper and disposition of the
When men divest themselves, as they seem do at present, of all fear of the Supreme Being, of nil re when they surrender them spect of their Creator and Lord present times. to
;
selves to the gratification of sensuality; when they give full freedom to the human passions and direct their whole
study corrupt world, with a total forgetfulness when they give children a godless educa
to the pursuits of a
of a future state tion,
;
and have no longer any religion to teach them,
may we
not say that the transition to When all idolatry is easy ? the steps leading up to a certain point are taken, what won-
THE FAR COUNTRY
150
INFIDELITY.
if we arrive at that point? Such was the gradual de generacy of mankind in the early ages of the world that brought on the abominable practices of idol-worship.
der
Of course
it will
be said that we have the happiness of
most enlightened of all ages our knowledge is more perfect, our ideas more developed and refined, the human faculties more improved and better cultivated, than living in the
;
they ever were before ; in fine, that the present race of man kind may be reckoned a society of philosophers when com How is it pared to the generations that have gone before. possible, then, that such stupidity mind as to sink it in to idolatry ?
can
seize
upon the human
This kind of reasoning
is more specious than solid. For, the times to allowing present surpass the past in refinement and knowledge, it must be said that they are proportionately
more
vicious. Refinement of reason has contributed, as every one knows, to refine upon the means of gratifying the
human
passions. Besides, however enlightened the mind may be supposed to be, if the heart is corrupt the excesses into which a man
run are evidenced by daily experience. Witness our modern spiritism (spiritualism). What else our modern spiritualism than a revival of the old heathen
will
is
idol-worship
Satan to entice
is
?
constantly engaged in doing
men away from God, and
all
in his
power wor
to have himself
The introduction, estab lishment, persistence and power of the various cruel, re volting superstitions, of the ancient heathen world, or of pagan nations in modern times, are nothing but the work of (he devil. They reveal a more than human power. God
shipped instead of the Creator.
permitted Satan to operate upon man s morbid nature, as a deserved punishment upon the Gentiles for their hatred of truth and their apostasy from the primitive religion. Men left to themselves, to human nature alone, however low tliev
THE FA R Co UNTR Y
I
* FIDELITY.
151
might be prone to descend, never could descend so low as worship wood and stone, four-footed beasts, and creeping To do this needs satanic delusion. things. Paganism in its old form was doomed. Christianity had silenced the oracles and driven the devils back to hell. How was the devil to re-establish his worship on earth, and carry on his war against the Son of God and the religion to
which He taught us? Evidently only by changing his tac and turning the truth into a lie. He found men in all
tics
the heresiarchs who, like Eve, gave ear to his suggestions, and believed him more than the Infallible Word of Jesus Christ. ligion
Thus he has succeeded
from whole countries, or
He
in
in banishing the true re
mixing
it
with false doc
has
prevailed upon thousands to believe the doctrines of vain, self-conceited men, rather than the reli trines.
gion taught by Jesus Christ and His Apostles.
It is by bad secret societies, and godless state school education, that he has succeeded so far as to bring thousands of men back to a state of heathenism and infi heresies, revolutions,
delity.
his
own
The time has come for him to introduce idolatry, or To do this he makes use of spiritualism. worship.
Through the spirit-mediums he performs lying wonders. He gives pretended revelations from the spirit- world, in order to destroy or weaken all faith in divine revelation.
He
thus strives to re-establish in Christian lands that very
same devil-worship which has so long existed among heathen nations, and which our Lord Jesus Christ came to destroy.
The Holy
Scriptures
heathens are devils
assure us that
("Omnes dii
all
gentium
the gods of the daemonia."
Ps.)
These demons took possession of the idols made of wood or stone, of gold or silver; they had temples erected in their honor; they had their sacrifices, their priests, and their priestesses. tli
They
uttered
rough their mediums
in
oracles. all
They were consulted
affairs of
importance, and
especially in order to find out the future, precisely as they
THE FAR COUXTKY
152 are
consulted by our
modern
INFIDELITY.
spiritualists at the present
day.
In modern spiritualism the devil communicates with
by means of
tables, chairs, tablets, or planchette, or
men
by rap
It is all the ping, writing, seeing- and speaking mediums. same to the devil whether he communicates with men and leads them astray by means of or means of tables,
by
idols,
chairs, planchette,
and the
like.
the philosopher
not governed by the be absurd and even des picable to the most ignorant individual of the lowest rank. A Socrates, a Cicero, a Seneca, are said to have been acquainted with the knowledge of one supreme God; but they had not courage to profess His worship, and in their public conduct basely sacrificed to stocks and stones with the vul When men have banished from their heart the sense gar. Assuredly,
power of
if
religion, his
of religion,
conduct
is
will
and despise the rights of justice (and is this not numbers ?), will many of them scruple to offer
the case with
incense to a statue, their interest, or
Where
is
if by so doing they serve their ambition, whatever may be their favorite passion ?
the cause for surprise, then,
if
infidelity
and
irre-
That pride alone, when ligion be succeeded by idolatry? inflamed with a constant flow of prosperity, may raise a man to the extravagant presumption of claiming for himself divine honors, we see in the example of Alexander, the celebrated Macedonian conqueror, and of several emperors of Babylon and ancient Rome. From suggestions of that
same principle of pride, it will happen that Antichrist, elevated by a continued course of victories and conquests, himself up for a god. And as at that time the propagation of infidelity, irreligion, and immorality will have will set
become universal,
this defection
from
faith, disregard for its
teachers, licentiousness in opinions, depravity in morals, will so far deaden all influence of religion, and cause such de
generacy in mankind, that
many
will be base
enough even
THE FAR COUNTRY
INFIDELITY.
153
absurd impiety of wor some out of as their Lord and God Antichrist shipping fear for what they may lose, others to gain what they covet. Then will it be evident to all that infidelity, and even to espouse idolatry, to yield to the
;
Protestant principle of private judg idolatry, existed in the in the acorn, as the consequence is exists the oak as ment,
premise or, in other words, that this principle was but the powerful weapon of Satan to carry on his war to fight the keepers of against Christ; of the sons of Belial in the
the law
;
;
of false
rational liberty worshippers of
and to
anti-social liberty to destroy true and the devil out of the
make worshippers of
God.
CHAPTER
IX.
PORTRAIT OF THE INFIDEL.
WEwhat
Let us now see In our day and
it
has become fashionable for a large number of
have seen what leads to infidelity. kind of a man is the infidel.
eourtry
men to have no religion, and even to boast of having none. To have no religion is a great crime, but to boast of having none is the height of folly. The man without religion is a kind of monster with the intelligence of a man and the His religion is to disre not do only with all revealed away, gard good principles to hold iniquity of nature law the with but even religion, in veneration to practise fraud, theft, and robbery almost as to be regardless of parents and of all a common trade
cruelty and instincts of a beast. ;
to
;
;
;
not only divinely-constituted authority; to create confusion, but also in government and in the family circle ; in religion,
to contribute
towards the increase of the number of apos
and make of these apostates members of such secret societies as aim at the overthrow of governments, of all order, and of the Christian religion itself. There is no God." The man without religion says tates,
"
:
he says not so says so "in his heart," says Holy Writ; are moments There better. he knows in his head, because to better sentiments. returns he of in when, spite himself, of death or of a considera Let him be in imminent
He
danger
ble loss of fortune,
and how quickly, on such occasions, he
He straightway makes of infidelity lays aside the mask he cries out : his profession of faith in an Almighty God !
;
"
Lord save me !
;
1
am
perishing 154
;
Lord
!
have mercy on
me
"
PORTRAIT OF THE INFIDEL. The famous Volney was once on friends off the
storm arose, and
a voyage with
155
some
of his
coast of Maryland. All at once a great the little bark, which bore the flower of the
unbelievers of both hemispheres, appeared twenty times on In this imminent danger every one the point of being lost.
began to pray. M. de Volney himself snatched a rosary from a good woman near him, and began to recite Tluil Marys with edifying fervor, nor ceased till the danger was over. When the storm had passed, some one said to him in a tone of good-natured raillery : dear sir, it seems to me that you were praying just now. To whom did you "
My
address yourself, since you maintain that there Ah my friend," replied the philosopher,
is
no God
?
"
"
all ashamed, one can be a sceptic in his study, but not at sea in a storm." Noel, Catecli. de Rodez, i. 73. A certain innkeeper had learned, in bad company, all sorts !
*
In his wickedness he went even so far as
of impiety.
that he did not believe in God.
to
say
One night he was roused
His house was on fire. No Fire fire by the cry of sooner had he perceived the dreadful havoc going on than he God cried with clasped hands "My my God God Al "
"
!
!
:
!
!
have pity on me and mighty was Here he me suddenly stopped by one of his help neighbors: "How! wretch, you have been denying and blaspheming God all the evening, and you would have him !
God
of grace
and mercy
!
!"
come now Hist.
i.
to
your assistance
!"
Schmid and
Belet,
Cat.
43.
Colonel Ethan Allen, the hero of Ticonderoga, was an and unbeliever. On the 12th of November, 1827,
atheist
daughter fell dangerously ill. The poor girl appeared have but a few moments to live. She sent for her father
his to
to her bedside, and, taking him by the hand, faintly address ed him in these words My dear father, I am going to die I soon me tell very seriously, then, I entreat you, whether "
:
;
am
to believe
what you have
so often told
me
that there
is
PORTRAIT OF TUB In FIDEL.
156
God nor heaven nor
hell, or what I learned in thf mother taught mo ? The father was thunderstruck ; he remained silent for some moments, with his eyes fixed on his expiring daughter. His heart appeared to be torn by some violent At length he ap struggle. proached the bed, and said in a choking voice: My child, my dear child, believe only what your mother taught you
neither
catechism which
"
my
"
"
!
The astonishment
who heard him may them, who had long before ab
the unbelievers
of
One of easily be imagined. jured his religion, being asked what he thought, replied that it was more pleasant to live according to his new reli Schmid and Belet, gion, but it was better to die in the old. Cat. Hist.
From
ii.
47.
these examples
infidel belies his
own
it
is
evident that the
mouth
of the
heart.
There is still another proof to show that the infidel does not believe what he says. Why is it that he makes his im pious doctrines the subject of conversation on every occa It is, of course, first to communicate his devilish principles to others, and make them as bad as he himself is; but this is not the only reason. The good Catholic seldom
sion ?
he feels assured, by the grace of God, speaks of his religion that his religion is the only true one, and that he will be saved if he lives up to it. Such is not the case with the in ;
fidel
;
he
is
There is no constantly tormented in his soul. for the impious," says Holy Scripture. * "
peace, no happiness
He
tries to quiet the fears -of
conscience
his soul, the remorse of his
communicates
to others, on every occa hoping to meet with some of his fellow-men who may approve of his impious views, that he thus may find some relief for his interior torments. He ;
so he
sion, his perverse principles,
man who is obliged to travel during a who begins to sing and cry in order to keep The infidel is a sort of night travel Jut he
resembles a timid
dark night, and
away
fear.
*
Isalas xlviii. 22
PORTRAIT OP THE INFIDEL.
157
travels in the horrible darkness of his impiety.
conviction
tells
him that there
is
a God,
who
His interior will certainly
punish him in the most frightful manner. This fills him with great fear, and makes him extremely unhappy every moment of his life ; he cannot bear the sight of a Catholi r church, of a Catholic procession, of an image of our Lord, of a picture of a saint, of a prayer-book, of a Catholic,
good
of a priest
in a word, he cannot bear anything that re minds him of God, of religion, of his own guilt and impiety so on every occasion he cries out against faith in God, in all
;
that
God has
revealed and proposes to us for our belief by What is the object of his impious cries ? It is to deafen, to keep down, in some measure, the clamors of his conscience. Our hand will involuntarily touch that part of the body where we feel pain in like manner, the tongue of the infidel touches, on all occasions, the holy Catholic Church.
;
involuntarily as
it were, upon all those truths of our holy which inspire him with fear of the judgments of Almighty God. He feels but too keenly that he cannot do away with God and His sacred religion by denying His ex
religion
istence.
The man without
religion must necessarily lose the esteem of his fellow-men. What confidence can be
and confidence placed in a
man who
has no religion, and consequently no ? What confidence can you place never feels himself bound by any obligation
knowledge of his duties in a
man who
of conscience, who has no higher motive to direct his self-love, his own interests ? The
him than
pagan Roman, though enlightened only by reason, had yet virtue enough to say live not for myself, but for the republic"; but the in fidel s motto is live only for myself I care for no one but myself." How can such a man reconcile "poverty and wealth," "labor and ease," "sickness and health," "ad versity and prosperity," "rich and poor," "obedience and and law/ etc., etc.? All these are authority," "liberty :
"I
:
"I
;
PORTRAIT OF THE INFIDEL.
158
enigmas to him, or, if he aifects to understand them at all, he thinks they arise from bad management or oad govern ment. He will be a tyrant or a slave, a glutton or a miser, a fanatic or a libertine, a thief or a highway robber, as cir cumstances may influence him. Think you that the common "
fall-back
"
on the principle
well or
of self-interest
ill
un
such a one from doing any act derstood of impulse or indulgence, provided he thinks it can be safely done ? He will look on life as a game of address or force, will ever restrain
in
man
he who
carries off the prize. as belonging of right to the upon power the weak, or those who differ from him in opin
which the best
He
is
will look
strongest
;
he will treat with contempt and cruelty, and will think In that they have no rights which he is bound to respect. of out and cruel be will man a such arbitrary power subservient. and be will he faithless, hypocritical, power Trust him with authority, he will abuse it trust him with and money, he will steal it ; trust him with your confidence, Such a man pagan and unprincipled he will betray it. as he is may nevertheless affect, when it suits his purpose, He will talk of Philan great religious zeal and purity. have great compassion, per thropy and the Humanities,
ion,
;
;
the cold shoulder to the haps, for a dray-horse, and give houseless pauper or orphan. The heart of such a man is cold, insincere, destitute of of every particle every tender chord for a tender vibration, of right or just feeling or principle that can be touched; on it is roused to rage, revenge, and falsehood if the
contrary, interfered with.
How
is
such a heart to be touched or
moved, or placed under such influences as could move it? Indeed, it would require a miracle. Nay, even a miracle
would fail to make a salutary impression upon such a heart. A French infidel declared that, should he be told that the most remarkable miracle was occurring close by his housej Pride out of his way to see it. tie would not move a step
PORTRAIT OF THE INFIDEL. never surrenders
;
it
159
prefers rather to take an illogical posi to the authority of reason. Furious,
bow even
tion than to
and absurd,
it revolts against evidence. To to undeniable the infidel the man evidence, reasoning, without religion opposes his own will Such is my deter
beside
itself,
all
"
:
It is sweet to
mination."
him
to be stronger single-handed
than common sense, stronger than miracles, stronger even than God who manifests Himself by them. Such a man may be called civilized, but he is only an ac complished barbarian. His head and hands are instructed, and low passions, and appetites unbridled and
his heart,
untamed. Collot d Herbois played the most execrable part during Ee volution. Having become a representative
the French
of the people
under the Reign of Terror, he had the Lyon-
ese massacred in hundreds.
crimes regarded
thought ishing
him
as a
The
man
very accomplices of his dangerous that they
so
expedient to exclude him from society by ban to the deserts of Guiana. Transported to that
it
him
tropical country, he looked upon himself as the most miser "I am punished," would he sometimes ex able of men. "the abandonment in which I find myself is a hell." to be taken to a he was attacked fever, Being by malignant Cayenne. The negroes charged with this commission threw
claim;
him on
the public roud with his face turned to the scorch ing sun. They said in their own language: "We will not "What is carry that murderer of religion and of men."
asked the doctor, Guysonf, when he you?" have a burning fever and perspiration." I on and are crime. He called God sweating you
the matter with "
arrived.
believe it
"
I
"
;
A
the Blessed Virgin to assist him.
soldier, to
whom
he
why he invoked God and the Blessed Virgin he who mocked them some months be "Ah fore. my friend," said he, my mouth then belied my God, my God my heart." He then cried out: had preached
irreligion,
asked him
"
!
"0
I
PORTRAIT OF THE INFIDEL.
160 can
1
Send me
yet hope for pardon ?
a consoler, send
me
a
turn mine eyes away from the furnace that con The spectacle of sumes me. My God, give me peace his last moments was so frightful that no one could remain
priest, to
"
!
Whilst they were seeking a priest he expired, on the 7th of June, 1796, his eyes half open, his hands clench His burial was so ed, his mouth full of blood and froth. near him.
neglected that the negro grave-diggers only half covered him, and his body became the food for swine and birds of Debussi, Nouveau Hois de Marie, The man without religion is a slave to
prey.
ing superstition.
251.
the most degrad Instead of worshipping the true, free,
living God, who governs all things by His Providence, he bows before the horrid phantom of blind chance or inexora
He is a man who obstinately refuses to believe the most solidly established facts in favor of religion, and the most absurd yet, with blind credulity, greedily swallows He is a man wnose falsehoods uttered against religion. ble destiny.
and whose passions speak, object, and de He is sunk in the grossest of reason. ignorance regarding religion. He blasphemes what he does
reason has
fled,
cide in the
name
He rails at the doctrines of the Church, without knowing really what her doctrines are. He sneers at the doctrines and practices of religion because he cannot not understand.
He speaks with the utmost gravity of the fine the arts, fashions, and matters the most trivial, while he In the midst turns the most sacred subjects into ridicule. refute them.
of his
own
circle of fops
shallow conceits with
all
and the
silly
women he
pompous assurance
utters his
of a pe
dant.
The man without religion is a dishonest plagiarist, who copies from Catholic writers all the objections made against the Church by the infidels of former times or by modern but he takes good care to omit all the excellent ; answers and complete refutations which are contained in
heretics
PORTRAIT OF THE INFIDEL.
161
those very writings. His object is not to seek the truth, but to propagate falsehood. The man without religion often pretends to be an infidel, in order to appear fashionable. He is
usually conceited, pride, a great talker, always shal fickle, skipping from one subject to another without
obstinate, puffed
low and
up with
thoroughly examining any. At one moment he is a deist, at another a materialist, then he is a sceptic, and again an atheist, always changing his views, but always a slave of his passions, always an enemy of Christ. The man without religion often praises all he religions
a true knave.
He
were to choose my religion, I would become a Catholic for it is the most reasonable of all But in his heart he despises all religion he religions." scrapes together all the wicked and absurd calumnies he can find against the Church. He falsely accuses her of teaching monstrous doctrines which she has always abhorred and is
"
says
:
If I
;
;
condemned, and he displays his ingenuity by combating those monstrous doctrines which he himself has invented or The infidel is copied from authors as dishonest as himself. a monster without faith, without law, without religion, without God.
There are many who
many who
reject
call
themselves
"free-thinkers"
revealed religion merely out of affect singularity in order to attract
all
puerile vanity. They notice, to make people believe that they are strong-minded, that they are independent. Poor, deluded slaves of human respect
They affect
!
singularity in order to attract notice, is another class of people in the
and they forget that there
world also noted for singularity ; in fact, they are so singular that they have to be shut up for safe-keeping in a mad house.
What
is
the difference between an infidel and a
The only wilful,
difference
is
madman?
that the madness of the infidel
while the madness of the poor lunatic
is
is
entirely in-
PORTRAIT OF THE INFIDEL.
162
The one arouses our compassion, while 41* voluntary. other excites our contempt and just indignation. The man without religion is a slave of the most shameful
What virtue can that man have who believes that whatever he desires is lawful ; who designates the most shameful crimes by the name of innocent pleasures? What virtue can that man have who knows no other law than his with equal eye passions; who believes that God regards truth and falsehood, vice and virtue ? He may indeed
passions.
practise
some natural
virtues,
but these virtues
are, in
gene
They are practised merely out of hu But the respect ; they do not come from the heart. of true virtue is in the heart, and not in the exte
ral, only exterior.
man seat
he that acts merely to please man, and not to please no real virtue. What are the poor without reli has God, to bear gion ? They are unable to control their passions or
rior
;
They see wealth around them, and, being without religion, they see no reason why that wealth should not be divided amongst them. Why should they starve, while their neighbors roll in splendor and luxury ? They know their power, and, not having the soothing influence use their power. They have religion to restrain them, they their hard lot.
^
so in France and elsewhere ; and if they do not always succeed in producing revolution and anarchy, it is only the bayonet that prevents them. Is not the man who has said,
done
no God," on the point of also saying, Property Lust is lawful ? is robbery," and What are children without religion to their parents? They are the greatest misfortune and the greatest curse "
There
"
is
"
"
come to them. a History informs us that Dion, the philosopher, gave sharp reproof to Dionysius, the tyrant, on account of his
that can
to Dionysius felt highly offended, and resolved so he took the son of Dion pris Dion on himself ; avenge oner n ot, indeed, for the purpose of Killing him, but of
cruelty.
PORTRAIT OF THE INFIDEL.
16X
After teacher. giving him up into the hands of a godless the young man had been long enough under this teacher to learn from him everything that was bad and impious, Dionysius sent
him back
to his father.
the tyrrnt in acting thus
?
He
Now, what
object had
foresaw that this corrupted
his impious conduct during his whole lifetime, would cause his father constant grief and sorrow, so much so that he would be for him a lifelong affliction and curse. This, the tyrant thought, was the longest and greatest re venge he could take on Dion for having censured his conduct. Indeed, there is no father, there is no mother, who is not thoroughly convinced of the truth that a child without re ligion is the greatest affliction that can befall parents. This son, by
truth needs no illustration.
What
is
the
man
of learning without religion ?
He
is
more destructive than an army of savage soldiers. His sci ence will prove more fatal than the sword in the hands of unprincipled men; it will prove more of a demon than a God.
The
arsenal of his
mind
and the throne
sap alike the altar
is ;
stored with weapons to on a war of ex
to carry
termination against every holy principle, against the wel and the very existence of society to spread among the
fare
;
the no-religion, the religion which pleases most hardened adulterers and criminals, the The man of learning with religion of irrational animals.
people the worst of religions
out religion will do
all in his power to preach licentiousness, the substitution of the harlotry of the and vice cruelty, passions for the calm and elevating influences of reason and to bring about a generation without belief in God religion and immortality, free from all regard for the invisible a ;
;
generation that looks upon this life as their only life, this earth as their only home, and the promotion of their earthly interests and enjoyments as their only end ; a generation that looks upon religion, marriage, or family and private property as the greatest enemies to worldly happiness; a
PORTRAIT OF THE INFIDEL.
164
generation that substitutes science of this world for religion^ a community of goods for private property, a communit\ of wives for the private family ; in other words, a generation tli at substitutes the devil for Grod, hell for heaven, sin and
vice for virtue and holiness of
life.
Witness the current literature of the day, which is penetiated with the spirit of licentiousness, from the preten tious quarterly to the arrogant and flippant daily newspaper and the weekly and monthly publications, which are mostly heathen or maudlin. They express and inculcate, on the one hand, stoical, cold, and polished pride of mere intel
on the other, empty and wretched sentimentality, and impious principles. Some employ the skill of the engraver to caricature the institutions and offices of the Christian religion, and others to exhibit the grossest forms of vice and the most distressing scenes of crime and The illustrated press has become to us what the suffering. amphitheatre was to the Eomans when men were slain, women were outraged, and Christians given to the lions to lect, or,
irreligious
please a degenerate populace. were the leaders in the
Who work of destruction and wholesale butchery in the Reign of Terror ? The nurs lings of lyceums in which the chaotic principles of the philosophers were proclaimed as oracles of truth. Who are those turbulent revolutionists who always long to erect the guillotine ? And who are those secret conspira "
tors
"
and their myrmidon partisans who have sworn
to unify
Men who were taught to scout the Italy or lay it in ruins ? idea of a God and rail at religion, to consider Christianity as a thing of the past ; men who revel in wild chimeras night, and seek to realize their mad dreams by
by
day.
What is the physician without religion ? He peoples the graveyards, murders helpless innocents, and makes many of his patients the objects of his brutal lust. What does he care, provided his purse swells and his brutal passion
is
gratified?
PORTRAIT OF TEE INFIDEL.
A gentleman
of one of the smaller towns of Connecticut
writes to the Independent as follows "I
dare not
165
tell
you what
I
:
know (and
ti,e information has been given me unsolicited) in reference to the horrid practice of the crime of infanticide in the land. I do not believe there is a village in the New England States but
this
crime
make
it
is practised more or less. their business, with medicine
There are men who and instruments, to
And even physicians in good and carry on this slaughter. regular standing in the Church have practised it. Men are making here, in this highly moral State, three thousand and four thousand dollars a year, in the small towns at alone,
this
business."
Trustworthy physicians assure us that there are not less than sixty ghouls in New York City who grow rich by kill The number has been stated at six times ing infants. The author of the book Satan in sixty. Society writes on pages 130, 131 as follows medical writer of some note "
:
A
published, in 1861, a pamphlet, in which he declared self the hero of three hundred abortions. He
him
admits, in a work of his, that he only found abortion necessary to save the life of the mother in four instances, thus publicly con fessing that in an immense number of cases he has
perform
ed the operation on other grounds; and yet, in the face of all this self-accusation, this rascal walks unhung." These infidel and immoral physicians advertise publicly, offering their services to enable people, as they say, "to enjoy the nleasures of marriage without the burden. 5
They prepare,
and even publicly sell everywhere, the drugs and implement? for committing such murders of the helpless innocents. But
who are the patients of those infidel physicians, the victims of these ghouls ? They come from the highly religious and fashionable as well as from the low and vicious circles of society. Many of them, shocking to say, are under the ao* of fifteen.
PORTRAIT OF THE INFIDEL.
166
"
this possible? exclaims the good Christian Is not affection for their offspring a quality possessed even "How is all
animals, with rarely an exception ? Few, indeed, of animal creation seek to destroy their own after birth, or to so neglect them as to leave them offspring
by
all
the millions of the
liable to
destruction by other bodies or forces. How, then, intelligence, a mother, though she be illegiti
human
can a
mate, be cruel enough to adopt the most revolting and bar barous means of committing that most unnatural of crimes, the crime of
infanticide?"
Such a crime is indeed most shocking for the truly Chris tian woman. But since thousands of young ladies nowa days are brought up without religion, and are real infidels, we need not wonder at the fact that they are a kind of monster with the intelligence of a man and the cruelty and instincts of a beast. In 1865 Dr. Morse Stewart, of Detroit, Mich., could not help declaring that sons the practice of destroying the
"among
married per
legitimate results of
matrimony had become so extensive that people of high re pute not only commit this crime, but do not even blush to speak boastingly
their intimates of the deed
and the Several hundreds of Protes tant women," says Dr. Storer of Boston, "have personally acknowledged to us their guilt, against whom only seven Catholics; and of these we found, upon further enquiry, that all but two were only nominally so, not going to confession. There can be no doubt that Romish ordinance, flanked on the one hand by the confessional, and denouncement and
means
among
of accomplishing
"
it."
by excommunication on the other, has saved to the world thousands of infant lives." Criminal Abortion, p. 74. Ah if God is despised, His laws will be hated and vio !
man
own interests ; his neighbor * his neighbor s only whet his appetite ; life will only be a secondary consideration he would, ac cording to his creed, be a fool not to shed blood when his in-
lated
;
will see only his
property will
;
PORTRAIT OF THE INFIDEL. terest requires it; his
16?
fellow-men become imbued with his vice takes the
anarchy succeeds subordination principles place of virtue what was sacred is profaned
what was hon
orable becomes disgraceful
might becomes right treaties honor is an empty name the most sacred obligations dwindle down into mere optional practices youth despises age wisdom is folly subjection to authority is laughed at as a foolish dream the moral code itself soon becomes little more than the bugbear of the weak-minded crowns are trampled under foot thrones are overturned, nations steeped in blood, and republics swept from the face are waste paper
>
of the earth.
Witness the downfall of so
many
dynasties, and republics of the past. fusion in the governments of the
empires, kingdoms, Witness the great con Witness the present.
nameless abominations of the Communists, Fourierites, and other such vile and degraded fraternities ; the cold-blooded
murders and frightful suicides that hearths with grief and shame
fill
so
many domestic
the scarcely-concealed cor ruption of public and professional men ; the adroit pecu lation and wilful embezzlement of the public money ; those ;
and voluntary insolvencies so ruinous to the community at large and, above all, those shocking atrocities so common in our country of unbelief
monopolizing speculations
;
the legal dissolution of the matrimonial tie, and the wanton tampering of life in its very bud; all these are humiliating facts sufficient to convince any impartial mind that if the devil were presented with a blank sheet of paper, and bade to write on it the most fatal gift to man, he would simply
write one
word
man without
no
religion.
Yes,
it
is
the infidel, the
who makes war on God and His and with Non serviam" I will not Christ, Lucifer, says, serve thee. This daring rebel against God and His law religion,
"
wishes to have the innocent children of the Christian family to teach them his false, devilish maxims promises them, ;
PORTRAIT OF THE INFIDEL.
168
as Satan, his master, did the Saviour, riches, and honors, and power, if they will but fall down and worship him. He
and he attempts to lead he is ignorant, and he and direct his fellow-men. He will not re ceive the law, and he claims the right to give it. He arro would be as God." How in gates the higher law," and comprehensibly strange it is that there are so many men and is
blind,
;
offers to teach
"
"
in our day who give ear to this tempter, instead of Get thee behind me, Satan," and "Thou art a saying, liar and a cheat from the beginning."
women
"
Were we given to see a devil and the soul of an infidel at the same time, we should find the sight of the devil more bearable than that of the infidel ; for St. James the Apostle
us that
tells
"
As no one can attain
the devil believes and
trembles."*
everlasting without
knowing and up to the true religion, it is evident that mankind can have no worse enemies than those who endeavor by word and deed to destroy the true knowledge of God and His Alas how numerous are these enemies in holy religion. life
living
!
this
country
!
How hateful these enemies of God and of His holy reli gion are in the sight of the Lord may be seen from the frightful punishments which the Lord is accustomed to in upon them. Let us look at a few instances, taken from the little book Fate of Infidelity, by a converted infidel. You have undoubtedly heard of Blind Palmer, a pro fessed infidel. After he had tried to lecture against Christ he lost his sight, and died suddenly in Philadelphia, in the flict
"
forty-second year of his age.
You will
so-called
also
have heard of the
Orange County Infidel Society. They held, among other tenets, that it was right to indulge in lasciviousness, and that it was right to regulate their conduct as their pro pensities and appetites should dictate; and as these princi* Chap.
ii.
19.
PORTRAIT OF THE INFIDEL.
169
were carried into practical operation by some families belonging to the association, in one instance a son held crim pies
and publicly justified his and husband to the mother who boldly avowed that, in his opinion, it
inal intercourse with his mother,
conduct.
The
step-father,
thus debased herself, was morally right to hold such intercourse.
The members
by God in a remarkable manner. They all died, within five years, in some strange or unnatural manner. One of them was seized with a sud den and violent illness, and in his agony exclaimed My bowels are on fire die I must, and his spirit passed away. Dr. H., another of the party, was found dead in his bed the next morning. D. D., a printer, fell in a fit, and died immediately, and three others were drowned within a few days. "B. A., a and lawyer, came to his death by starvation C. C., also educated for the bar, and a man of superior in tellectual endowments, died of want, hunger, and filth. Another, who had studied to be a preacher, suddenly disappeared, but at length his remains were found fast in the ice, where he evidently had been for a long time, as the fowls of the air and the inhabitants of the deep had con sumed the most of his flesh. "Joshua Miller, notorious as a teacher of infidelity, was found upon a stolen horse, and was shot by Col. J. Woodhull. N. Miller, his brother, who was discovered one Sun of this impious society were visited
:
"
"
;
"
day morning seated upon a log playing cards, was also shot. "Benjamin Kelly was shot off his horse by a boy, the son of one Clark, who had been murdered by Kelly his body remained upon the ground until his flesh had been con ;
sumed by "
I.
birds.
Smith committed suicide by stabbing himself while
he was in prison for crime. "
W. Smith was
bery.
shot by B. Thorpe and others for rob
PORTRAIT OF THE INFIDEL.
170 "
lars
S. ;
own confidential friend for a few dol was hung, and he was afterwards shot by
T. betrayed his
his friend
D. Lancaster. V. was shot by a company of militia.
I.
"I.
drunken
D., in a
was frozen to death. B., and I. Smith, and J. Vervellen, B. R., and one other individual, were hung for heinous crimes they had committed. N. B., W. T., and W. H. were drowned. C. C hung himself. A. S. was struck with an axe, and bled to fit,
"I.
death. "P. S. fell from his horse and was killed. W. Clark drank himself to death ; he was eaten by the hogs before his bones were found, which were recognized by his cloth J. A., Sr., died in the woods, his rum- jug by his ing. side ; he was not found until a dog brought home one of his legs, which was identified by his stocking his bones had been picked by animals. C. hung himself, and another destroyed himself by D. D. was hired for ten dollars to shoot taking laudanum. a man, for which offence he died upon the gallows. The most of those who survived were either sent to the State prison or were publicly whipped for crimes committed against the peace and dignity of the State." This is a brief history of the Orange County "Liberals," ;
"S.
"
as they called themselves. The days of the infidel are counted. it is
for
death!
him
What
a fearful tiling
hands of God in the hour of truth, and because he knows it he
to fall into the
He knows
this
dies in the fury of despair, and, as it were, pated torments of the suffering that awaits
Witness Voltaire, the famous to
make
m
infidel of France.
his confession at his last hour.
the antici
him
in hell.
He
But the
wished
priest of
Sulpice was not able to go to his bedside, because the chamber-door was shut upon him. So Voltaire died with out confession. He died in such a terrible paroxysm of St.
PORTRAIT OF THE INFIDEL.
171
fury and rage that the marshal of Richelieu, who was pres ent at his horrible agoiiy, exclaimed: Really, this sight is M. it is Tronchiu, Voltaire s insupportable!" sickening; "
physician, says:
"Figure
and you
Orestes,
ll still
to yourself the rage
of Voltaire in his last agony. infidels of Paris
and fury
of
have but a feeble image of the fury It
would be well
if all
the
the fine spectacle that
were present.
would have met their eyes!" Thus is fulfilled in infidels I w:ll laugh at the de what God says in holy Scripture: "
struction of those
Tom
Witness
who laughed
Paine.
A
at
me
daring their
life."
short time before he died he seni
Fen wick. So Father Fenwick went Father Kohlman, to see the infidel in hit wretched condition. When they arrived at Paine s house, Greenwich, his housekeeper came to the door and enquirec
for the Rev. Father in
company
of
a>
said she, whether they were the Catholic priests. "For," "Mr. Paine has been so annoyed of late by ministers o.l different other denominations calling upon him that he has left express orders with me to admit no one to-day but the
clergymen of the Catholic Church." Upon assuring her that they were Catholic clergymen, she opened the door and invited them to sit down in the parlor. Gentlemen/ said she, really wish you may succeed with Mr. Paine for he is laboring under great distress of mind ever since he "
"I
;
was informed by his physicians that he cannot possibly live, and must die shortly. He sent for you to-day because he was told that if any one could do him good you might. He His cries, when lie is left alone, are truly to be pitied. Lord! help me! he will exclaim truly heartrending. his of God help, Jesus Christ distress. during paroxysms
is
help me!
repeating the same expressions without any the in a tone of voice that would alarm the
least variation,
house.
what
will say, *0 God! what have I done Then shortly after: If there is a God, me? Thus he will continue for some
Sometimes he
to suffer so will
much ?
become
of
PORTRAIT OF THE INFIDEL.
172
when on
time,
a sudden he will scream as
agony, and call out for
me by name.
On
if
in terror
and
one of these occa
sions, which are very frequent, I went to him and enquired what he wanted. Stay with me, he replied, for God s *
sake; for I cannot bear to be left alone. that I could not always be with him, as I
had much
tend to in the house.
send even a child
Then,
said he,
I then observed to at
to stay with me; for it is a hell to be alone. T never saw," she concluded, more unhappy, a more forsaken man. It seems he cannot reconcile himself to die. "a
The
fathers did all in their
into himself
and ask God
He
were in vain.
power
to
make Paine
enter
pardon. But all their endeavors ordered them out of his room in the s
and seemed a very maniac with said Father Fen wick to "We have nothing more to do here. He seems to be entirely abandoned by God. Further words are lost upon him. I never before 01 since beheld a more hardened wretch." Lives of the Catholic Bishops of Amer highest pitch of his voice,
and madness. Father Kohlman.
rage
"Let
us
go,"
ica, p. 379, etc.
To the
infidel
and evil-doer these examples present matter
worthy of serious reflection, while the believer will recog nize in them the special judgment of God, which is too clearly indicated to be
the unbeliever shall
open his
lieved;
doubted by any honest mind.
Let
remember that the hour will come when he eyes to see the wisdom of those who have be
when he
also shall see, to his confusion, his
own
madness in refusing to believe. Oh! that he would bo wise, and would understand that there is none that can de "
liver
out of the hand of the
Lord."
*
*Deut. xxxii.88.
CHAPTER THE PRODIGAL
S
X.
REPENTANCE
DEATH.
day the famous Father Gerard, before he had entered
ONEthe order of
Friars Preachers, read in the fifth chapter Adam lived nine hun
of Genesis the following passage:
"
dred and thirty years, and died ; Seth lived nine hundred and twelve years, and died Euos lived nine hundred and ;
and died
Mathusala lived nine hundred and sixty-nine years, and died." Here he closed the book, and exclaimed Thus ends the life of nearly ten centuries. It now appears as if it never had been. What a folly not to prepare for a happy death Saying this, he abandoned the world and entered a Dominican convent, where he died five years,
;
"
:
"
!
in the odor of sanctity. It
Death is indeed a powerful preacher, a great missionary. was this missionary that preached to the prodigal. I "
here perish with
hunger,"
he said to himself.
The unhappy
young man had seen the
life of his wicked companions. Fie had also witnessed several of them die the death of the im His life resembled theirs. His death, he thought, pious. would not be different from theirs, unless he returned in due time to his father s house and led a better life. He had not
as yet
become quite an
He had not as yet forgotten He remembered the judgment
infidel.
his catechism altogether.
and punishment that awaited the wicked in the world to come. So he entered into himself and said: How many hired servants in my father s house abound with bread, and I here perish with I will arise, and will go to hunger "
!
my
father."
* *
Luke xv. 178
18.
THE PRODIGAL S REPENTANCE DEATH.
174
We
too,
not
will
if
we
attentively listen to the voice of death, to prepare for a happy
form a firm resolution
fail to
There are many nowadays who view death merely
death.
as a dissolution of organs, the decomposition of a worn-out machine, as an extinction of the powers of life ; in other
words, they examine it simply with the eye of an infidel It is not strange at all that these people should physician. be insensible to the high moral grandeur which so often the closing scene of
distinguishes
mortal
life,
that
or
they should be surprised or offended at the importance which religion ascribes to this last act in the combat of her
But
children.
far
is it
from the humble followers
Saviour to profess a scorn for death, which condescended to endure. Death is disarmed,
cified self it is
vanquished
;
yet
its
aspect
still
bespeaks
of a cru
He Him it is
true
its origin,
;
and
the eye naturally turns from it in mourning. "Perhaps what sort of a grace you do not know," says St. Leonard, "
is such a grace that the great thought it was their due for anything they had done for God. Even if God had denied a happy death to His own Mother, He would have done her no wrong for it is a grace so great that no one can merit it.
to die a
it is
happy death.
It
est saints never
;
all angels and men should unite their power to give us a just knowledge of the importance of a good or bad death, it would be imposssble for them to do so, because
Though
they themselves cannot adequately comprehend the good or evil resulting
Death age
;
ever.
is
from a good or bad
the end of
all
death."
our works, of our earthly pilgrim
the harbor where we cast anchor, or are wrecked for On death depends eternity; eternal happiness or
eternal misery
is
its
We
of this final act of our
master-day
If we die well, we we die ill, we shall be eternally Hence the infinite importance
necessary result.
shall be saved eternally ; if lost. can die but once.
life. Yes, the day of death the day that judges all the others. It
is
is
the for
THE PRODIGAL S REPENTANCE DEATH. this
175
reason that this crisis naturally impresses every one
The pinched and pallid features, skin, the heaving, laborious, rattling the irresistible force of that disease which
with a feeling of awe. the cold and respiration,
clammy
and
no earthly remedies can overcome, speak of something ap palling, and suggest the idea of an Almighty power mani
and inflicting punishment. especially increases the sufferings of the dying is their remorse for sin committed, their dread of the ap
festing displeasure
What
proaching judgment, and the uncertainty of eternal salva tion.
At
that
moment
especially the devil puts forth all
power to gain the soul that is passing into eternity, knowing that the time is short in which ho may win her, and that if he lose her then he has lost her for ever. For his
this reason it
is
that the devil,
who has always tempted her
in life, will not be satisfied to
tempt her alone in death, but companions to his aid. When any one is at the point of death, his house is filled with demons, who unite to ac complish his ruin. It is related of St. Andrew Avellino that, at the time of his death, several hundred devils came to tempt him and we read that, at the time of his agony, he had so fierce a struggle with hell as to cause all his good calls
;
brethren in religion who were present to tremble. Now, the path which we are pursuing leads us necessarily within view of death this angel of destruction gains upon ;
us more and
more every day, and he comes upon many
often unawares. to follow his
Happy
summons.
are those
He
too
who
are always prepared has two keys in his hand; with
the one he opens heaven for the good, and with the other he opens the gates of hell for the bad. The greatest gain, there fore, in this life is to prepare ourselves every
day for a happy
death.
One
of the
means best
fitted to
prepare for a happy death
to bear constantly in mind the certainty of death and the God knows this, and uncertainty of the hour of death.
is
THE PRODIGAL S REPENTANCE DEATH.
176
He
therefore
has ordered
it
so that everythin garound us
should remind us of death. All nature
tells
that
we must
If
die.
we ask the sun that
shines in the heavens, he will tell us that we must die. The sun rises in the morning, ascends to his zenith, and then sinks slowly in the west, and disappears. At our birth we enter into this world.
Such
We
is
our
life.
have grown to
to womanhood we have, perhaps, acquired honors, riches, and applauses, only to lose them at the hour of death we have grown up only to sink into the grave
manhood,
;
;
and disappear from the earth If
we ask
succeed one another
autumn
is
forefathers
for ever.
the seasons, they will
and when we too
us that just as they succeeds spring, and
we now succeed our have passed away, our
so do
followed by winter ;
tell
summer
just as
shall
places shall be occupied by others. If we ask the streams that hasten to the
us that our
life is like
a rapid stream.
sea,,
The
they will
tell
years of it were passed in obscurity, like the spring hidden in the The stream hastens on through rugged rocks and grass. first
forests; it dashes, flashing and foaming, over yawn ing precipices; it passes through blooming landscapes, until at last it sinks into the ocean, never more to return. Such
gloomy
our life a life of joy and of sorrow, a life of hope and of We hurry on, until at last we pain, of innocence and sin. sink into the silent ocean of eternity, never more to return. is
If fall
we look around us upon the we are continually reminded
millions lived before us
They have sunk dust.
Whither
upon
earth, wherever our eyes
of death.
earth.
Where
Millions and are they
now ?
into the grave ; they have mouldered into are those powerful nations gone whose
name was once
? Where are the Romans ? They are dead. They have sunk into forgetfulness. Where are the mighty kings, the valiant generals, who once caused the nations of
very
respected and feared
Egyptians, the Greeks, and the
THE PRODIGALS REPENTANCE DEATH.
17?
The winds of heaven have scattered Their long-forgotten graves are trodden by Where are now all those great men, once every passer-by. the earth to tremble ?
their dust.
so
renowned
for their learning, their brilliant talents, their
wonderful discoveries ? Their bones have long since moul dered in the grave, and their names are scarcely remembered by the learned. This whole world, with all its beauty, is
but a vast graveyard, in which the bones of countless gene rations are slumbering in the dust. Wherever we go, be it through the busy streets, the wide, extended plain, the tan gled forest, everywhere our foot treads on graves the mould, the dust, the ashes, of six thousand years. If we look around us, wherever we will, everything we see reminds us of In the very place in which we now are others were death. before us. They are now in the grave. In a few years we shall follow them, and others shall take our place. If we look around us on the streets, others have walked these streets before us,
and are now dead.
If
we look
around in our room, in our workshop, others have lived, worked, and perhaps sinned too, in that very room, in that Where are those who in very workshop, and they are dead. former years went with us to the dance, to the funeral ? Where are those who sat beside us at the wake, and laughed and drank with us at the wedding ? Where are the com panions who played with us in innocent, happy childhood ? Where are those with whom we sinned, and whom we led to sin ?
They are dead. Perhaps they died in sin. Perhaps now burning in hell, while we are resting here.
they are
Perhaps they are crying and shrieking in vain for one mo of time in which to do penance, while God, in His
ment
infinite
mercy,
now
offers us
once more the time, the grace
of repentance. Yes, every moment of the day, every mo ment of the night, the death-rattle of a departed soul is
heard in some part of the world every day, on an average, about eighty thousand persons die. Even now, while you ;
THE PRODIGAL S REPENTANCE DEATH.
178
are reading this, before you have read this sentence, a soul has passed from this world, and is standing, trembling and alone, in presence of the Eternal Judge. Every tick of the
swing of the pendulum, every throb of the we are hastening to the grave. Day and in or in night, joy pain, in innocence or in sin, our heart is ever beating our funeral march to the grave. The bed on which we lie down at night to rest reminds us of our grave. The sleep that closes our eyelids reminds us of that sleep of death which shall close our eyes upon this world for ever. Death is not merely a necessary consequence of our No death is not natural. What makes death so frailty. clock, every
heart, tells us that
;
Our body especially terrible is that it is not natural. soul were made to live together, and, had our first
and
parents the pun
never sinned, we would never have died. Death is ishment of sin. By one man sin entered into this world, and by sin death and so death passed upon all men in whom all have sinned." * Yes, we must die ; we must all die. The young and the old, the fair and the homely, the rich and the poor, the learned and the ignorant, the just and "
:
the sinner, will die, and die but once.
Upon
that one death depends our weal or woe for
all
If we die well, we shall be for ever eternity. happy ; if we die ill, we shall be for ever miserable. If we die well, there
awaits us in heaven a
kingdom
of glory, youth, beauty, wis
dom, power, and joy without end; but if we die ill, tor ments eternal await us the unutterable woe, the endless despair, of hell. If we die a bad death, it can never be repaired once the death of Judas, who died after an
;
if
we
die
unworthy com
munion, we Paul.
If
shall never be able to die
we have the misfortune
the death of a St.
committing a mortal sin, our soul is instantly dead, but there is yet hope for us, we may regain the life of our soul by worthily receiving the * Romans v. 12. of
THE PRODIGAL S REPENTANCE DEATH. Bat
179
our soul being at the is no hope for us ; our If we die a bad soul remains in the state of eternal death. death, we lose everything our wealth, our pleasures, our but, worse than all, we lose heaven, friends, our children we lose our soul, we lose our God for ever. How important, then, it is to prepare for the hour of death, since we can die sacraments.
if
our body
time in the state of mortal
dies,
there
sin,
;
If but once, and upon that once depends a whole eternity we lose our health, we send for a physician ; we are willing to take the most bitter remedies ; we are willing to leave our !
home, our friends, and all that is dear to us, and travel to the most distant climes; we are willing to fast and abstain ; we are willing to spend all that we possess to gain our health. And yet, if our health is lost, we can always hope to regain but if we once die a bad death, our case is hopeless, it ;
can never be repaired. lose our property by some accident, by carelessness or mismanagement, we may regain it by prudent economy, by energy and industry but if we have once lost our soul by a bad death, no prudence, no economy, no labor, will avail our
loss
we
If
;
as
;
for once lost, for ever lost. we are engaged in an important lawsuit,
what pains do We rest neither day nor night; we we not take to succeed examine our papers, our deeds, over and over. We spend If
!
sums of money in securing witnesses, bribing judges and lawyers, and no stone is left unturned that may aid us in gaining our ends ; yet if we lose that case, we may hope to
large
But
once our soul is lost by a no second trial is possible. We know that we must die some time or other ; yet what pains do we not take to escape death, or to keep death
gain
it
at
some other
bad death, no hope
off as
court.
is left
us
;
if
for
long as possible! If we lose our life, we may still hope the next world ; but if we once lose oui
to live eternally in
soul
by a bad death, there
happiness.
is
no hope for
us,
no
life, nc
THE PRODIGAL S REPENTANCE DEATH.
180
Where
we die?
shall
not impossible. ruary, 1870, a
In
In the church of God?
James
That
is
Church, Baltimore, in Feb woman received a stroke of apoplexy, and died whilst the priest was speaking. Father Schaffleutner died suddenly in Buffalo during Vespers. We may die on the street, on our way home, as Bishop Neumann did. We
may
St.
s
One may
die in the cars.
die in a tavern, while his
wicked companions are standing around him, with the sound of blasphemy ringing in his ears. There shall Jesus Christ meet him, and, if in sin, he will condemn him to hell. One may die in the house of ill-fame. One may die going home in a state of intoxication. When shall we die? Shall it be next year? shall it be next week? shall it be this very night? How many went to bed hale and
morning were dead! When the cap were assembled together at Ramoth Galaad,
hearty, and in the tains of Israel
& messenger from Eliseus stood in the midst, and said: I have a message to thee, And they all asked prince! To which one of us all ? eagerly: Now, the message for "
"
"
"
each of us
Hananias:
is
that which
the Prophet Jeremias sent to
year thou shalt
"This
How many
die."*
of
who
a year ago were alive are now dead! How many of those who are alive now will be dead before another year has passed! Now let us put the question to those
ourselves
:
Are we
we would wish
at this
to be
dares say that he
moment
at the
in the state in
which
hour of our death?
Who
When, then,
is ?
shall
we be prepared
for death ?
Some
say that there
is
come upon us when we the words.
tempted our is
When first
no danger.
no danger.
But
just there lies the
Jesus Christ assures us that death will
greatest danger.
the
least expect devil,
it.
Let us mark well
that father
parents, he said to them:
You
shall not
dir."
* Jer. xxviii.
16.
of
"Oh!
He knows
lies,
first
no; there
very well
THE PRODIGAL S REPENTANCE DEATH.
181
were to speak thus to us now we would not be You shall not Therefore he no longer says, The devil die soon." not "You will but he die"; says, tells us that there is no danger, there is time enough, whilst that
if lie
lieve
him,
"
Jesus Christ
tells
us that there
and pray, for death Deatli will
come
will
"
is
danger.
come when you
like a thief in the night.
Watch ye
least expect
Whom
it."
shall
we
Jesus Christ or the devil ? Death spares no one. Whether our conscience be in order or not, death will not believe,
We may or may not be necessary to our family ; death will not respect us. Death spares not the suckling babe that nestles in the arms of its mother. Death strikes spare us.
alike the strong, the young man, and the hoary-headed death reveres neither the golden locks of youthful ; Death," beauty nor the silvery hairs of drooping old age.
down sire
"
and the echo, as is the echo of life we know, always repeats the very words that are uttered, and nothing else. So death will be the exact echo, the very says the proverb,
"
"
;
is the says the Holy Ghost, "Whatever a man has sown during life, time of harvest." that shall he reap at the hour of death. * If, then, during life we sow in our hearts sinful thoughts and desires, and defile
reflex, of
our
life.
"
"
Death,"
our soul by immodest words and actions, by dishonesty and drunkenness, we shall reap the frightful consequences of these sins at the dread hour of death. Yes, we shall die as we have lived. Some say that they hope to die a good death but what does to die a good death mean? To die a ;
good death means to die without
sin; to die
without any
affection for sin or for sinful pleasures; to die after having To die a good satisfied God s justice by worthy penance.
death means to die with the firm resolution rather to endure the torments of the martyrs than wilfully to offend God again by another mortal sin. It means to die with firm all
faith,
with unwavering hope,
with sincere charity.
* Gal. vi. 8.
We
THE PRODIGAL S R&*EK ANCE DEATH.
182
God above all things, and our neighbor as Now, suppose we were to die at this hour;
must, then, love ourselves.
should we have
Let us
yes ?
all
these good dispositions ? Who shall say hour of death we shall
rest assured that at the
not be better disposed than we are now. It is a certain truth that no matter how good or virtuous we may be now, we shall not be saved without the grace of final perseverance, the grace of a happy death. But it is also a certain truth a truth that we know with the cer that no matter
tainty of faith
how
pure, how holy, our life of a happy death.
we can never merit the grace may Though we were to spend our whole life be,
of to
in the performance good works, in penances, in liberal alms; though we were perform all the good works of all the saints in heaven,
we could nevertheless not merit the grace of a happy death. This is indeed a terrible truth, and the more terrible because it is
so absolutely certain.
If the greatest saints, even the
most austere penitents, that ever lived, cannot by all their good works merit the grace of a happy death, how can we hope for such a grace we whose whole life has been spent in sin, and who will not make a single sacrifice, a singlo effort, to obtain that grace ? Will God crown us with eternal glory because we have spent our whole life in offending
Him
?
No
;
God
is just.
He
will
render to every one ac
cording to his works.
The
great St. Jerome was one of the most learned as well most austere penitents that ever lived. He was stretched on his death-bed. That solemn moment had as one of the
come when men
see things in their true light, without dis without His beloved disciples stood weep passion. guise, ing around him they conjured him to tell them something of which he was most firmly convinced, and which they ;
would always remember as his dying words. "Ah! my I am at the point of death said the dying saint, a few moments more, and 1 shall appear before my Judge. "
children,"
THE PRODIGAL S REPENTANCE DEATH.
183
you, then, it is my firm, unwavering conviction, that out of a hundred thousand persons who have lived in i declare to
sin till the hour of death, scarcely one is saved. Yes, my children, I do not exaggerate ; my mind is not wandering, my imagination is not disturbed by sickness or by approach
I
that
my
it
is
I am saying, and I declare to you unwavering conviction a conviction
know what
of death.
firm,
strengthened by a long experience of over fifty years that out of a hundred thousand persons that continue in sin till the hour of death, scarcely one is saved."
Ah
!
are
we not convinced ? Do we want other proofs still
?
Father Thomas Burke, the great Dominican preacher, relates in one of his lectures that he was once called to assist a dy
man
dying after a long life of enough to sit up in the bed and I said, he <0hl Yes, I am.
ing
"
sin.
say,
The man had sense
You
are a priest ? glad of it.
am
I
said,
I want to know one thing. Tell me I want to know if I have. The you have the Blessed Sacrament with you ? moment I said so he sprang out of the bed on to the floor, Oh kicked, and plunged, and roared like a maniac :
!
take away that
God
!
take away that
God
God with him.
!
!
That man has
There is no God for me Oh I protest you he was dead before I left the room, crying out to the There is no God for me last, Does any one of us wish to die thus ? But if we persevci e in sin up to the last moment of our lives, we have just !
!
to
"
<
!
as little
hope for
us His grace
?
one, no matter to give
salvation.
Yes,
how
And why ?
Will not
God
give
God
will give sufficient grace to every hardened, how wicked, he may be. But
up a wicked habit
instantly, after a long life of sin, only ordinary grace, but an extraordinary, a miraculous grace ; and this grace God is not bound to give
requires not to
any one.
God
offers us this grace
to us in this hour.
obey His voice.
He
calls
us
now
now.
He
has spoken Let us
to repentance.
Let us not turn a deaf ear to his
call.
1
THE PR ODIGAL S REPENTANCE DEA TH.
84
Or do we think
that he will offer his grace to us at the hoiu Let us not deceive ourselves. God is not to be mocked. Our Lord himself tells us what will happen to us at that hour You shall seek me. and you shall not find of death
?
"
:
me, and you
shall die in
your
sins."
To
prepare, then, in time for a good death, is the most im It is, indeed, the only important portant of all our duties. duty. And yet, strange to say, it is just this duty which is It is for this reason that one generally the most neglected. a his sermon in the following commenced day holy missionary
manner:
My brethren, I have to tell you great, very great news and the news I have to tell you is that At these words all looked at him in amazement and listened with "
"
;
continued the holy after and, priest, "you death, you shall be judged with unerring justice." At these words the audi ence smiled, and shrugged their shoulders, and looked disap breathless attention.
must
pointed.
The
ment, and said
"
all
My
priest looked
What
brethren,"
die,
around with an
air of astonish
my brethren, you look disappoint ed. You think, perhaps, that I have deceived you. No, my You live in such brethren, it is you who have deceived me. a way as if you had never heard of death, as if you were never to
die.
"
:
-
!
My brethren, when
world at the present day; when
I look I see
around upon
how men
live,
this
how
eagerly they labor to acquire wealth, to enjoy honors and pleasures when I see all this, I am tempted to believe that
they do not know that they have to die, and that after death they shall be judged with a strict, unerring justice. Indeed, the holy missionary was right. Ask that careless Catholic who neglects Mass so often on Sundays and holy-
who works on holydays without necessity, who neg the sacraments from year to year has he ever thought that he must die and render a strict account to God of all days,
lects
the graces he has neglected and despised ? Ask that man who has been for so many years a member of a secret soci-
THE PRODIGAL S REPENTANCE DEATH.
185
which has been condemned by God and His Churchhas he ever thought that he must die, that death will tear him apart from those companions of darkness, for whose sake he sacrificed his God, his hope, his heaven? Ask that father and mother who neglect their children s ety
education,
who
neglect to send
them
to Catholic schools, to
Mass on Sundays and holydays have they ever thought of death, and of the terrible account they catechism, to
have to give of the children care
?
whom God
has confided to their
scandalize those little ones
Ask those parents who
duties for so
by neglecting their religious drunkenness, by shameful conduct
many years, by have they ever thought
that they must die ? Ask that revengeful
woman, whose heart is full of bitter hatred towards her neighbor, who will not forgive or even salute those who have offended her has she not forgotten that she must die; that after death she shall be judged without mercy, as she has shown no mercy ? And that un that he must die ? Did happy drunkard has he thought solemn most his promise, of death he think, when he broke for drunkards in reserved torments unutterable the of and hell?
And
that dishonest man,
who cheated
unjust speculations, by filching thought that death shall snatch
his neighbor
by
has he his employers away from his ill-gotten
from
him
which he has bartered away wealth, that blood-money, for he Has thought that death would his immortal soul ? defiled by injustice, before the hurry him, with his soul awful judgment-seat of God ? How often has he thought And that man who has grown rich by selling of this?
he liquor to drunkards,
drunkard
s
wife, he who
who
steals
steals the
the clothes from
has he thought of this ? of his starving children Ask also that vain, foolish girl who has sold her cence for a fine dress,
the
bread from the mouth
inno
a pretty ring, whether she has thought
THE PRODIGAL S REPENTANCE DEATH.
ISO Hi at
she must die?
She received
in baptism
the snow-
white robe of virginal innocence ; see how she has defiled it. She has lost the glorious crown which is reserved for the virgins in heaven.
Has she thought that she must
die
and
appear before her heavenly Bridegroom with soul defiled and innocence lost ? When she Unhappy creature !
committed that enormous crime, and thought
of destroying the fruit of her crime, did she think that she would have Did she think, when she committed those secret to die ?
abominable before God and his holy angels, that she would have to die, and that after death she would stand branded with all her shameful thoughts, desires, and deeds, sins, so
a trembling culprit, before her eternal Judge ? Did she think of this ? Ask those husbands and wives did they
death when they committed, under the veil of marriage, so many abominable and unnatural crimes, by think of
human life or murdering the poor helpless being before it could see the blessed light of day did they think that they had to die, and, after death, render a terri ble account of the holy sacrament of marriage, which they
preventing
have so often abused and desecrated
Have those men neighbor
s
?
women who by calumny, who
or those
character
so often injure their
so often defile their
souls and the souls of their fellows by shameful conduct, immodest discourses, by those words of double meaning have they thought that they must die, and after death render a strict account of every immodest, every uncharitable, every blasphemous word, nay, even of every idle word uttered ?
[lave they thought seriously of this ? And the unhappy soul which has
made
so
many
sacrilegious confessions, so many unworthy communions which has so long concealed that secret sin that weighs ;
so
heavily on
Has
its
conscience
has
it
thought of death ? have to give Christ, which
thought that after death it will a fearful account of the blood of Jesus it
THE PRODIGAL S KAPENTAXCE DEATH. it
h?o so often polluted
men when
*iich
instant
from
will
avail that
it
all
their
sacrificed
hope of heaven the flesh !
What must
?
comes and
der-th
tears
187
be the anguish of in an
them away
the objects of their sinful passions What dying man, that dying woman, to Lave !
bojior, renounced their faith, sold their and God, all to gratify the concupiscence of
What will it avail that dying man to have acquired so much wealth by so many sacrifices and by the commission of so many grievous sins Other hands shall spend it that !
have not labored for whilst he
who
and
grave,
Others shall enjoy that wealth,
it.
sold his soul to acquire it is rotting in the his soul is perhaps burning in hell. What will
avail that
man
to
have taken so
many unlawful member of a secret society ? He has been a shrewd business man he knew how to make money, and how to keep it too what will that knowledge avail him now ? There was once a miser who had grown rich by fraud and perjury. He loved his money more than his God. At it
oaths
?
dying
What
will it avail
him now
to have been a
;
;
last
he
fell
dangerously ill. When he saw that his last ordered his servants to bring before
moment had come, he him all his money and
He gazed at his riches with jewels. weeping eyes he touched his gold and jewels with his trembling hands. "Ah! my treasures," he cried, "my Wr ho shall pos gold, my jewels, must I, then, leave you ? sess you when I am dead ? Woe is me I have labored so hard, I have suffered so long, to call you mine, and now I must leave you for ever." And in the midst of these lamentations he died. Now we have time to love and serve God, to acquire new merits, to acquire an increase of glory in heaven but when once death comes, we can acquire no more merits. Death is that dark night in which no one can labor. Just as death ;
!
;
finds us, so
we
shall be
throughout
all eternity.
We
have
THE PR ODIGA L S REPENTANCE DEA TH.
188
yet time to be reconciled with our enemies
;
but when death
comes, we shall perhaps long for one moment in which to ask forgiveness of those whom we have offended, and that
moment shall
not be given
Now we
us.
have time to restore
the property which we have stolen, to restore the good name of those whom we have injured, to repair all the evil we have
done, the scandals
we have occasioned; but when the hour
of death comes, we may yearn and pray for a few years more, or even a few days, to repair all the evils of a long life of
and those few years, those few days, shall not be granted Ah! what time is it ? asked a dying sinner of those around him. is just midnight." was the answer.
sin,
"
us.
"
"It
Midnight! he shrieked in a voice of despair. Midnight! Ah then my hour has come, and never-ending woe awaits And so he died. me!" "
"
"
!
Suppose God were heaven to announce or that we were to change would come
moment an angel from we were to die to-morrow
to send us this
to us that
What
die this very night.
over us
all!
Every
face
a sudden would turn
every heart would throb with terror. Nothing but We sighs, and groans, and fervent prayers would be heard. would hasten eagerly to the feet of the priest to confess our
pale,
and cleanse our soul by tears of true repentance. Then willing to perform any penance, to make any sacrifice, in order to save our souls and to be well prepared to meet our Judge. Then indeed we would gladly give back that money, that property, we possess unjustly. Then we would eagerly give up the company of that young man,
sins
we would be
young woman, that so often caused us to commit sin. Then we would willingly promise to give up drunkenness,
that
and
to
keep away from
theatres, and other sinful would be willing to do whatever and would still fear that we had balls,
We
places of amusement. the priest would tell us,
not done enough. Let us do all this now, while
we have
yet time, in order
THE PRODIGAL S REPENTANCE DEATH.
189
prepared to obey the summons of death at whatever it conies ; and death instead of being a terror and dread end of all that we love and cherish, will be the true to be
moment
dawn
of the brighter
and the better day, the opening of life bosom
eternal, the sweet, short, and blessed passage into the of our Father and our God.
CHAPTER XL THE PRODIGAL JUDGED
JOHN CLIMACHUS
PARTICULAR JUDGMENT. tells
the story of an old hermit
ST. who -fell
dangerously ill. Some hours before his death he seemed to be beside himself. He glanced fearfully around on every side, like one who is surrounded by ene mies. The dying man imagined himself before a tribunal, answering accusations broiigh t against him. The bystanders saw no one, but they heard distinctly what was said. "It is true," said the hermit, that I committed that sin; but "
and fasted three years for it on bread and That is true, too; I acknowledge it. But I confessed it and did penance for it. As for that other sin, I did not commit it, and you accuse me falsely. There, I have no excuse to offer I am guilty of that sin; but I throw myself on the mercy of God." The rigorous account which was demanded of this old hermit in the hour of his death is sufficient to alarm us all. I confessed
water.
.
it,
.
.
.
Which
.
.
of us has led a life of
penance for forty years ? All have committed such and such but which of us can say with the hermit, I have confessed it, and fasted three years for it on bread and water ? Which of us, then, can natter himself with having no reason to fear the judgment of God ? The hour of death is, in the history of every immortal soul, the hour which is of all others the most important, of us, a sin
it is
true,
can
"
say,
I
"
"
;
"
the most awful. aside,
and the
In that hour the veil of eternity is drawn soul stands for the first time trembling and
alone in the presence of her Maker. 190
Two
eternities are be-
THE PR on i GAL JUD GED PA R TICULAR JUD GHENT.
191
fore her; the one an eternity of happiness, the other an In the very moment after death, in the eternity of woe. very chamber of death, whilst the friends are dressing the body for the grave, while they are closing the eyes, and bandaging the mouth, and arranging the limbs in order for burial, the soul has heard her eternal to heaven or to hell.
If the soul
happy
;
if
she
is is
doom pronounced
adjudged to heaven, she
doomed
can benefit her nothing.
shall be for ever
to hell, all the prayers in the world This decisive moment shall come
for every one of us, and it is our most sacred duty to pre pare well for it while we have yet time. St. Paul assures us that, if we judge ourselves, we shall not
be judged. The prodigal son was not judged by his father, because he judged himself. He accused himself of all his crimes. Father, I have sinned against heaven and before "
thee."
not
He
sentenced himself to just punishments. "lam called thy son ; make me as one of thy
now worthy to be
hired
This self-accusation and self-judgment His father forgave and received him with un Let us eat and make merry. This, my speakable joy. If we wish to meet Jesup son, was lost and is found again." Christ as a mild judge, we must imitate the example of the servants."
saved him.
"
prodigal ; we must judge and accuse ourselves sincerely, with an upright heart. If we wish to stand with hope and
courage before the tribunal of Jesus Christ, we must not neglect now to approach the tribunal of mercy which Jesus Christ Himself has established.
At the hour
demon and which we may have ruined by our bad example. In the tribunal of penance we have no other ac cuser but ourselves. There our guardian angel is beside us, and awaits our sentence, not with sorrow, but with joy. There Jesus Christ is present, not as an angry Judge, but as those
unhappy
of death our accusers will be the souls
a merciful Saviour.
At
death,
if
we
are in mortal sin, the
THE PRODIGAL JUDGED
192
sentence will infallibly be,
But
here,
I
condemn thee
for thy
sins."
we
are truly repentant, the sentence will al I absolve thee from thy sins." Let us take the
if
"
"
PARTICULAR JUDGMENT.
ways be, case of a Catholic who, during life, has been careless in the There are thousands such practice of his religious duties. everywhere. This death has come at
man thought last,
very seldom of death ; but and, whether he is ready or not, he
must
die. His friends are weeping around him, but their can not bring him back. He struggles with death, but his struggles are in vain death is inexorable ; there is no And now he has become speechless his eyes have escape.
tears
;
;
of death
grown dim, the cold sweat death-rattle
is
in his throat
;
one
is
on
his brow, the
moment more, and he
is
a
Yes, he is dead, and his soul is in eternity. Has it not happened to us sometimes to be talidng quite inconsiderately, and on a sudden to find that others were corpse.
listening before all
the world
ble, will
?
be the
whom we would not have spoken thus for Something of this kind, but far more terri first
feeling of a sinner as he enters into
The voice of his friends Let us follow his soul. eternity. have died on his ear, and he begins to hear other voices. He no longer sees the people in the room ; they have vanished from
his sight,
and he now
sees others in their stead.
Who
A
that he sees standing at the foot of his bed ? neigh bor was standing there just now, but this is some one else.
is it
It is a
form, beautiful indeed, but yet majestic and
some one he had never seen before
It is
;
terrible.
and yet he ought
to
know
It is the very that face, for it seems familiar to him. It is the face his face he had so often seen in church.
mother looked upon as she was dying. It is the face we shall look upon when we die. Yes, it is Jesus Christ. He recog nizes that face now it is the very same, and yet how differ ent When he saw that face in pictures, it was crowned with thorns it is now crowned with a diadem of matchless When he beheld that form in the church, it was glory. ;
!
;
THE PR ODIGAL JUD GED -PA R TICULAR JUD GMENT.
1 93
naked and bleeding on the cross ; it is now bdght as the sun, and clothed with garments of royal splendor. Jesus is looking at him with eyes of fire, and the unhappy mar
away from those piercing eyes
turns
to find that there are
other forms beside him.
There stands one
Who
left.
at his right hand, and another on his are they ? He ought to know them, for they of him than even he himself does. When he
know more was born, they stood beside him, and during his whole life, of good or ill, they never deserted him. They watched him in his fearful death-struggle, and now they stand beside him as witnesses in the terrible judgment. The one is a bright and beautiful being, with golden locks and airy
He knows it ; wings. a black and hideous
it is
his guardian angel. The other of hell. He crouches like
demon
is
a ravenous tiger at the side of the His unhappy man. looks are full of hate, and malice, and triumph too ; for he has dogged the steps of this poor sinner all along, day after day, and year after year, and now at last the time has come for him to seize his Oh how unspeakable is the sur prey. But prise and terror of this unhappy soul at such a sight ! !
why
is
Jesus there
Why
?
He knows
are the angel
and the demon
but too well it is to judge him. He is to be tried to be tried by an unerring Judge by Jesus Christ himself. This is something new to him. He never tried himself, he never examined his conscience. there
It
?
:
was too much trouble.
look into his heart.
judgment came
He was sometimes
even afraid to
Whenever the thought
of death and
to his
mind, he banished
quickly, and consoled himself with the vague hope that he would escape in some way or other. He was a Catholic, and he thought that perhaps God would not be so strict with him. He had it
not been a very bad man ; he never denied his faith. He knew many others that were worse than he he thought that per haps God would pardon him for not being worse than he was. ;
THE PRODIGAL JUDGED PARTICULAR JUDGMENT.
194
He
did not
know
would get
cied he
exactly
Almighty God said you eat of it you pent asked Eve swered,
"If
we
how he would
some way or
off
to Eve,
"Eat
shall surely
why
other.
not of this fruit; for
Now, when
die."
if
the ser
she did not eat of the fruit, she an And the it, perhaps we shall die."
eat of
No, no, you shall not
"
serpent said,
escape, but he fan It is the old story.
So
die."
it is
always
:
God
God for forbids, the sinner doubts, the devil denies. bids us to commit sin, and threatens us with eternal death we commit it ; but the sinner begins to reason and to doubt of the truth of God s words, and then the devil comes and tells him No, no, God only wishes to frighten you. There is no great harm in that sin. No, no, you shall not die." And the sinner doubts God s words and believes the So it has gone on from day to day and now, when devil. it is too late, the unhappy man sees how he has been de ceived by the devil. It is clear to him now, but the know and he sees the devil gloating in mali ledge comes too late if
"
:
;
;
cious triumph over his carcass. last to
He
be tried.
is
fore his Eternal Judge.
to
By
sinner
is
at
trembling culprit, be what law is he to be tried ? a*
Ten Commandments about which he heard much, but which he has broken so often. God had said Thou shalt love the Lord thy God with thy whole him,
By so
The unhappy
standing,
those very
.
"
heart, with thy whole soul, with all thy mind, and with all thy strength. I am the Lord thy God ; thou shalt have no
God but
And
me."
the sinner preferred his
gods were his passions, his pleasures weak, tures, for love of whom he forfeited his soul.
money sinful
his
crea
God had said Thou shalt not take my name in vain and he had dishonored the holy name of God by his curses and blasphemies. God had said to him Thou shalt sanc and he had not kept tify the Sundays and holydays those days holy. He had neglected Mass, he had spent the in and day rioting debauchery. "
:
";
"
:
"
;
THE PRODIGAL JUDGED PARTICULAR JUDGMENT. God had
Thou
195
he had stolen, defrauded his neighbor he had found articles of value, and never returned them to their lawful owner. said
"
:
shalt not steal
"
;
;
God had
said
:
shalt love thy neighbor as thy
"Thou
and he had not loved his neighbor he had spoken ill of him, he had borne a grudge against him for weeks, months, and years. Thou shalfc not commit murder God had told him and he had murdered his own soul by drunkenness. Thou shalt not commit any sin of God had said to him and he had so sinned a thousand times IE impurity He had grown so bold in thought, in word, and in deed. But now he sin that he thought God would not notice it. knows that the devil and his own passions kept him blind "
self
;
;
"
"
:
;
"
:
"
;
folded
all
the while.
up against him.
Now
Every
sin
every sin of his past life rises that he committed from the
cradle to the grave, every sin of thought, word, action, and commission all appear; not one is hidden or forgotten. His bitter enemy, the devil, who was always at his side, ii
now he
there as his accuser.
And the
devil
is
bold and defiant
I claim this soul as sure of his prey. shrieks. Look at it ; does it not resemble me ? "
is
"
take a soul like that and place it in Paradise ? words the sinner looks upon himself and sees his "
He
never saw his soul before, and
now he
mine,"
;
he
Will you
At these own soul.
sees the horrid
Bight of one that is dead and rotting in mortal sin. sin has branded its own frightful mark upon that soul.
Each There
he sees the foul corruption of lust, there he sees the black scars of anger and hate, the horrid seals of sordid avarice.
How
and how changed from what it was radiant with light and beauty, lovely and pure as the angel that stands by his side. Then it was a temple of God, the dwelling-place of the Holy Ghost. It was purer than silver, and brighter than the finest gold ; it was a radiant star in the hand of the Most High. All hideous
once was
!
is
Once
his soul, it
THE PRODI&AL JUDGED PARTICULAR JUDGMENT.
196
this it
once was
change
!
The
is it now ? Alas what a woful was a temple of God, it has become the temple of the Holy Ghost a den
what
;
soul that
a sink of uncleanness
;
!
of demons.
claim this body as
"I
a tone of defiance
;
mine,"
and
as
cries the
demon
he speaks he points ((
again, with to the
doad
claim those eyes as mine by all the lustful looks they have ever given. I claim those ears as mine by all the calumny and scandal they have
body
as it lies
on the bed.
drunk in so greedily. the immodest words, by
I
I
claim this mouth as mine, by
all
the curses and blasphemies, it has I claim those hands as mine by all the thefts,
ever uttered.
all
the immodest acts, they have ever committed. I claim those hands; for they have ever been closed upon the poor and open I claim those feet as mine; for they were ever to injustice. swift to carry him to the haunts of vice and sin, and slow to cries the demon, See carry him to the house of God. "
!
"this
body
mine;
is
it
bears
my
mark."
And
as the devil
speaks, he points to the foul marks of sin and shame, which the unhappy man knew so well how to conceal during life,
out which can no longer be concealed in death. This man is a Christian," cries the demon again with a mocking sneer. In baptism he promised solemnly to "
"
me
but how has he kept his promise ? Has he not always been my willing slave ? He promised in baptism to renounce my works, and yet has he not always worked for me ? I ordered him to take revenge, and he instantly
renounce
;
I tempted him to lust, and he not only defiled but he even went so far as to glory in his shame. I urged him to injustice, and at my bidding he wronged the poor, he oppressed the widows and orphans, he de frauded the laborer of his hire, he defrauded the servants of their hard-earned wages. Yes, he worked for me. It
obeyed me. his heart,
was by his advice that I led so many astray. It was by his brought so many innocent souls to ruin. It was
arts that I
THE PRODIGAL JUDGED
PARTICULAR JUDGMENT.
by his example that I gained over so
many
197
faithful fol
lowers. "He promised to renounce my pomps and my glory; and where did I ever display my glory that I did not find him
me
ready to serve
?
I
displayed
my pomp
in
the theatre
and ball-room, and he worshipped me there by his immo dest words and gestures. I displayed my pomp in the gambling-house, in the bar-room, and he worshipped me there by his blasphemies, by his drunkenness. Even in the church, in the house of God, I displayed my pomp ; I sent there vain women, my faithful slaves, and even there he
worshipped me by his immodest glances, by his lustful Just Judge I appeal to you, has he renounced
desires.
!
me, has he renounced
my
works, has he renounced
my
"
pomps ? Then Satan turns he
to the sinner. this
"
See,
wicked
wretch,"
And
as he speaks he un folds before the unhappy soul the Do long list of her sins. you remember the sin you committed in that house on such cries,
"can
you deny
?"
"
a night
? I have taken cure to note it down, as I knew you were so forgetful. Here, too, are the sinb you committed that night in the ball-room, in the theatre, on
Can you deny them
home.
your way Here are noted down all the
?
impure thoughts to which you consented in your heart; here are written all those immodest words, all those blas phemies, all your bad desires and actions. You told your confessor that you could not remember the number of your
sins.
Here
is
not the truth.
ashamed
the number.
Do you remember
to tell to
noted down.
God
to witness if
it
is
those sins that you were
Here they are, carefully those important circum make them known for you
your confessor
?
Do you remember
stances that you concealed
How
I call
?
I
overwhelming is the shame and confusion of this unhappy man, as he sees all his sins now brought forth The devil has indeed told the truth, becauso against him!
now."
THE PRODIGAL JUDGED PARTICULAR JUDGMENT.
198
the truth
now
He knows he
is
serves his purpose better than falsehood. a liar, and therefore he needs some one to
acknowledge the truth of his accusation. have," he witnesses, if you want them. Shall I call them up? says, Jesus Christ gives his permission, and quick as a flash of light a troop of lost spirits come up from hell. They glareon the sinner as they fix on him a look of recognition. "Aha!" cries one of them with a fiendish "I
"
"
laugh,
"I
think you know me ; and, as she speaks, she holds out her Do you not remem long, withered fingers towards him. ber me ? I am that unhappy girl whom you seduced. You "
"
me
now lead you to hell." Yes, he though she is horribly changed. He recognizes that voice, he remembers that face. But there is another standing before him, and he shudders as he sees her. It is his poor wife, who had put up with all his harsh treatment, whom he had so often cursed and outraged in his drunken ness. Through want and hunger she was led to steal; at last, through grief and despair, she was led to drunkenness. She glares on him now with bloodshot eyes, like a furious "0 husband she shrieks, "you were tigress. tor led
knows
to ruin; I will
her,
my
!"
ment during eternity."
I will
now
be your torment through But there are others standing near him life
;
young man and woman
all
a
he knows them too. They are his children. He received them from God to bring them up for heaven he has neglected that sacred duty, he has scandalized them. They could find no place at home. ;
;
They
lost all affection, all respect for their parents,
and day s work one went to the tavern, the other to and dance and the lonely place of
after their
the ball
assignation;
and
after a short career of dissipation, they were cut off in their sins. They now meet him, and he knows that their sins are upon his soul. father!" they shriek, "father ! the name, which was once a term of "
now
How
pierces his soul
fondness,
"
!
father
!
you gave us
life
only to
THE PRODIGAL JUDGED
PARTICULAR JUDGMENT
199
We will not leave you we will cling to and drag you deeper and deeper into the eternal Has not the demon won his cause? But wait; flames." Has not his guar the sinner has done penance. perhaps dian angel anything to say in his favor ? Alas he looks sad he has nothing good to say. Jesus, most just and lead us to hell.
;
you,
!
;
"
holy Judge
!
answers the angel,
have given this hadst in store for him. true.
I
"
man all He had
all
these accusations are
the graces which Thou the faith, he had the
Sacraments, he had many special graces, he had the Jubilee, the Mission ; he had received many calls and warnings,
but he heeded them not. I myself often spoke to his heart. I urged him to do penance, but he neglected it. He was
seldom at Mass, and when he did go he loaded his soul with new sins sins of irreverence, sins of sacrilege. He seldom went to confession, and when he went it was only Jesus for he approached to profane Thy precious blood, the sacrament without sincere purpose of amendment he soon fell back into his old sins, and at last he died with !
;
There is, then, nothing left for me now but and to return the beautiful crown the crown which Thou hadst destined for him, but which Thou wilt place on the brow of another."
out repentance. to resign
my
charge,
The prophet* bitterly
;
tells us that the angels of peace shall weep and, indeed, well might angels even weep at such The crown of immortality, the garment of glory,
a sight. the never-ending joys of heaven,
but
now they are lost he is now sure of
forever.
all might have been his; Oh! how the demon exults;
he shrieks, you not hear what the angel says? You would not believe me, you would not believe my witnesses; but now He has your angel has said it. He is mine, he is mine I did not create him, and yet he has always been mine. always served me you created him, and yet he refused to
for
his prey.
Christ
"
"
!
"do
!
;
*
Isaias xxxiii.
7.
200
THE PRODIGAL JUDGEDPARTICULAR JUDGMENT. I never died for
him, and yet lie has been my you died for him, and yet he has blasphemed your name, he has broken your commandments. You tried obey you.
willing slave
;
him by
to allure
his affections. to follow
kindness, but you were never able to win
him to hell, and he was always ready God you condemned rne to hell for a sin of a moment and this man has com I led
me.
!
single sin, for a
;
mitted thousands of sins sins of thought, of word, and of deed. Eternal God, I demand justice Jesus, Son of the living God if you do not condemn this wretch, there is no truth in your words, no justice in your awards." The demon speaks boldly, but Jesus Christ suffers him to do so, because he speaks the truth. The unhappy sinner trembles as he hears the words of the demon. He turns to !
!
Jesus,
and sues for mercy.
have mercy Oh do not let me perish; for thou hast died for me. I never de nied my faith. Have mercy on me Only one-quarter of an hour more, and I will do penance." Can Jesus resist such an appeal? Can he turn away His face from such a soul ? If there was a real disposition to do penance in the heart of that he obtain "
Jesus
!
!
!
!
might yet
sinner,
pardon.
pardon.
But in the other world there is no penance, no As soon as the soul has crossed the threshold of
eternity her will becomes for ever fixed * lie."
;
"for
wherever the
tree falleth, there it shall
The unhappy man has only
the desire to escape punish ment, but not to avoid sin. Jesus, then, must pronounce the sentence. His divine justice requires it. wicked "
man!"
says
Jesus
ask for mercy, but it you has passed.
for
the sinner, "you turning is now too late the time for mercy You ask for mercy, and you never to
then,
;
showed any mercy to yourself, to your wife and children. cry for mercy; but did I not show yon mercy all the days of your life ? I sent you my priests. You refused to
You
* Eccles.
xi. 3
PARTICULAR JUDGMENT.
THE PRODIGAL JUDGED
201
They warned you, and you despised their They showed you the way to heaven you would You preferred the demon during life you shall
hear them.
warning. not follow.
;
;
Depart, then, accursed fol soul, into the eternal fire prepared for the devil and his the has Christ And Jesus lowers." angel, too, is gone ;
now
be his slave for
all eternity.
The devil approaches the dead body. The people gone. The devil begins to wash too. are not yet done washing it. What can it be ? He is washing the forehead ; for on that
mark of Christ, the holy cross, was placed iii devil now washes it away, and with a brand The baptism. from hell he stamps there his own seal the seal of damna forehead the
Now
the unhappy wretch feels the full extent of his His soul is transformed into a hideous demon. misery. How he howls in wild despair, as he realizes his situation tion.
!
"I
am damned
damned
for ever
!
Oh!
I
never thought
it
Are, then, God s judgments so severe ? I never denied my as others act. acted only I always had a good name. faith. What, then, will be come of the companions I left on earth, who are even
would come to
After
this
!
all, I
worse than I was
?
Oh Will they too be condemned Shall I never enter !
shall I never see Jesus Christ again ? As heaven ? Must I despair for ever ?"
!
he utters these words
the mocking voices of myriads of demons ring wildly in his ear, "Never!
We know
forever."
what a comfort
it is
in suffering to be able to
was not my fault I did what I could." But even say, He will say this comfort will not be left to the lost sinner. to himself: might have been saved. What the angel I had the means of I was a Catholic. said is all true. I was never happy in my wicked life. salvation. My sins "It
;
"I
made me miserable during and
I
little
What
life.
Now
I shall
be miserable
might have done penance, would have been happier for time and eternity. How I had the Mission, I had the God asked of me
for ever.
a fool I was
!
!
I
THE PRODIGAL JUDGED PARTICULAR JUDGMENT.
202
and other opportunities. If I had but profited by would not now be here. Now I can see that that accident, that sickness which made me so impatient, was a warning from God. Now I understand it was God that called me by means of that friend God that spoke to my heart in that book, but I would not hear His voice. Now I see that it was God that spoke when my conscience warned Jubilee, I
them,
;
me
not to go to that place, to give up that company ; and I had sinned, in spite of this warning, it was God who sent me that terrible remorse. But I hardened my heart, I
when
fool that I was What my eyes to the light. trouble I took to be damned, and how little was required of
closed
!
me to be saved I am damned through my own fault. 1 had time enough to save my soul. How many hours have I lost in gambling and drinking, in gratifying my sinful desires I had so many opportunities; had I only used even one-half of them well, I would now be in heaven. I could have been saved just as well as so many others who had as !
!
much
to fight against as I. They, too, had business to ; they, too, lived in the world, in the midst of
attend to
dangers and temptations, and yet they are saved. then,
am
Why,
I alone lost ?
Yesterday God was ready ; the sacraments were at hand, the church-door was open, the priest was awaiting me ; but now all is lost. Had I now but a single hour to do penance "
and
to obtain
"
Alas the unhappy sinner laments pardon in vain ; his sorrow" comes too late. The demon seizes him and !
!
hugs him as a huge serpent hugs its trembling victim. On, and now they fly on, on, as swift as a thought, till at last
on,
mouth
they reach the there
it
damned
shall
The
of the infernal abyss.
casts this lost soul into the dismal
burn for ever and
ever.
dungeon
devil then
of hell,
And now
and
myriads of
rush upon that soul, and a wild shriek rings One more Catholic is ours one more soul lost one more devil in hell spirits
over the wide extent of hell
"
:
"
!
!
THE PRODIQA L JUDGED
PARTICULAR JUDGMENT.
203
Tliis judgment is passed and executed in a moment. The body is not yet cold, and the soul is burning in hell The friends and relatives of the deceased are
standing
around the corpse, entirely unconscious of what had just passed in the room. Some come to take a last look at their dead friend, and, as they gaze on the face of the corpse, they "
say
:
Oh
!
how
natural he looks
!
lie looks as
if
he were
And
they that speak little think that the soul is damned. They know not that Jesus Christ has been there and condemned that soul to hell. This is an
smiling
still."
every-
day
s
occurrence.
We,
too, shall
sooner or later experience
the meaning of those dread words of the It is a apostle terrible thing to fall into the hands of the living God." Wherever death overtakes a man, there Jesus Christ meets "
:
him and judges him. One finds his death in the grog-shop, and there, in that very spot, with bad companions standing around, with the sound of blasphemy in his ear, Jesus Christ, unseen, meets that man s soul and condemns him to hell. Another dies in a wretched hovel, where filth,, and ignorance, and sin have utterly brutalized his soul and ;
there, in that hovel, Jesus Christ
meets that soul, that de
graded being, and condemns him to hell. Another dies in a bed of soft down, covered around with silken curtains; and as he dies, he sees the face of Jesus Christ looking through the curtains; and there He the sen
pronounces
tence of condemnation against him who made a god of this world. Another is shot in the street, on his way to the place of assignation; and then and there, in the street, Jesus Christ meets him and condemns him to hell.
Yes, wherever death meets us, Jesus Christ too will meet us; and if we are in mortal sin, He will condemn us to hell. It may be to-morrow, soon much sooner than we expect.
It
be in the very act of sin. Perhaps we will be hurried, unprepared, before our Eternal Judge. Then there shall be no mercy ; nothing but justice unerring justice.
may
THE PR ODIOAL JUD OED PA R TIC ULA.R JUD GMENT.
204 If
we love our own happiness, let us prepare ourselves we have yet time. The decisive moment shall come every one of us that moment upon which a whole
while for
eternity depends.
was
It
so deeply <.
to
this all-important truth that Philip Neri impressed upon the mind of Spazzara, a young man who came
him one day and
said
"
:
My parents
to tell you.
have
father
!
I
have some good news send me to
at last consented to
the university, where I intend to study law." "Very well," and when you have finished your studies, said the saint ; what will you do then?" "Oh! then," said the young "
my diploma and be admitted to the you have received your diploma and are Then I ex admitted to the bar, what will you do then ? a deal of and to receive pect patronage, great hope to be And what come renowned for wisdom and eloquence." asked St. Philip. "Oh then perhaps I shall be then come a judge or % governor, or receive some other import ant public office. I shall become rich, and be honored and And what will you do then ? asked admired by the saint once more. Well, then, when I have grown old, I shall rest and enjoy the fruits of my labors in a calm old Well, supposing all this comes true," said the age." saint once more, "what will you do then?" "Then said the young man, in a more sober tone, "why, then then I suppose I must die, like every one else." Yes, you man,
shall receive
"I
"
bar."
And when
"
"
"
!
?"
"
"
all."
"
"
"
"
must
die at
estness
w
;
said St. Philip, in a tone of fearful earn what then ? What shall you do when your
last,"
"but
comes when you shall be yourself the accused, Satan the accuser, and Almighty God your judge The young man was now quite serious lie little expected such a conclusion. The terrible thought of the hour of death, the
n
trial
?"
;
strict
and the endless eternity that all this opened his eyes to of earthly greatness. He went home, thought over
judgment
awaited the folly
him
after death,
in heaven or hell
THE PRODIGAL JUDGED
PARTICULAR JUDGMENT.
205
the matter seriously, and at last, enlightened and strength lie quitted the world and consecrated himself
ened by God, to
God
the service of
in a monastery, in order to prepare
most earnestly for that final what then ? that is to say, that awful judgment which shall be followed by eternity. "
"
Let us be wise
let us prepare in time for the hour of ; that hour of terror when the past, the present, and
death
the future will
fill
our souls with horror, when the world
when the temptations of the devil will be most fierce, and when we shall have to give a strict ac count of all our thoughts, words, and actions. All this makes the last moment of our life the most It from
will recede
us,
moment
frightful. is, to prepare ourselves well for shall prepare well for that awful
wisdom
therefore, the greatest that decisive moment.
We
from henceforth we make good confes sions and are charitable to the poor. we judge our at least
if
"If
selves,"
says St. Paul,
shall not be
"we
judged."
If
we
carefully examine our conscience every day, if we purify our souls every day more and more by good confessions, we need have no fear of God in the hour of death. St. Augustine
assures us that if we side with Almighty God, we shall not be judged by Him. Now, we side with God," he says, "as soon as we begin to hate our sins, condemn them, and accuse ourselves of them in confession. We begin to be good as soon as we begin to confess our bad actions." * To make a sincere confession is to lay the foundation of a life of holiness. It is then that all our works, our "
especially charity to the poor, are pleasing to Almighty God, and will inspire us with great confidence in the mercy of God. Blessed is he that understandeth the and "
concerning
the
says holy
needy,"
on the
evil
David
The
"
;
evil
poor
the Lord will deliver
him
the day, the hour, of But in this hour the charitable Christian will ex death. perience great confidence in God. "Alms shall be," says * Tr.
xii.
day."
f
in Joan. sub.
fine.
day
is
-f
Pg.
XL
3.
THE PRODIGAL JUDGED PARTICULAR JUDGMENT
206
"
Holy Scripture,
God
a great confidence before the Most
to all those that give
*
And
it."
again
it
is
High said
:
from death, and maketh to find mercy. "The goods of this world," says St. Ambrose, "will not follow us after death. Only the works of charity will ac company the dying. They will preserve them from hell." "Alms
delivereth
"f
Tobias says: "According to thy ability be merciful; for thus thou storest up to thyself a good reward for the day of St. Cyprian says that Tabita was restored to necessity."!
on account of her charity towards the poor. "This was full of good works and woman," says Holy Scripture, "A death-bed is a good alms-deeds which she did." life
"
one,"
says St. Francis de Sales,
"if
it
has charity for a
that Vincent de Paul was wont to say those who have been charitable in the course of their life to wards the poor generally have no fear of death at the end of their life ; that he had witnessed this in many instances and that for this reason he recommended to all those who were afraid of death to be charitable to the poor." It is re lated in his life that a certain man, who was very charitable "
St.
mattress."
||
;
was always very much afraid of death. But in the whole course of his last illness, which prepared him for he died with a joyous death, he was calm and cheerful to the poor,
;
smile on his
lips.
to says St. Jerome, "I cannot remember ever of works to man who was have read that a charity given He has too many intercessors in heaven, died a bad death. "Yes,"
and
it is
many should
impossible that the prayer of "
heard."
Works
of
charity
alone,"
lead man to God and God to author, ^[ a charitable person die a bad death." "
This confidence * Job. iv. 13.
%
Acts
a fruit of their charity to the poor + Job. xii.
ix. 36, 40. IT
is
not be
remarks a certain man. I never saw
8
9.
t
Tobias
iv. 8.
Spirit of St. Francis de Sale*.
Ad Pratres in eremo apua St.
Augustine.
;
THE PRODIGAL JUDGED
PARTICULAR JUDGMENT. 207
for they know that whatever they have given to the poor, they have given to our Lord Himself, as our divine Saviour has declared, Amen I say to you, as long as you did it to one of these my least brethren, you did it to me." * For "
the Fathers of the Church say that whatever given in alms is put, as it were, into the savings-bank of heaven by the hands of the poor. "Secure your riches," this reason
is
exclaims St. John Chrysostom; f How they are fleeting. can you secure them ? By giving them in alms you will "
make them make them be eaten
stay with you ; but by keeping them you will leave you. Keep grain locked up, and it will
up by worms and disappear sow it out, and it will and remain. Thus, in like manner, and key will disappear but given in ;
yield a rich harvest riches put under lock
;
alms to the poor, they will yield a hundred-fold." St. Cy These are his words :J "A capital prian says the same. deposited in the hands of Jesus Christ cannot be confis cated by any government, nor can it become the prey of dishonest lawyers. That inheritance is secure which is de tells us that posited with God." Sophronius Evagrius the philosopher heard one day, in a sermon, that in the
other world a hundred-fold would be returned for every thing given in alms. So he brought sixty pounds of gold to Bishop Synesius, that he might distribute them among
He received, for this money, the bishop s note would receive a hundred-fold in heaven. He told his children to put this note in his hands after his death, and bury him with it. Three days after his death he ap peared to the bishop, and begged him to go to his grave and take back his note, as he had already received a hundred fold from Christ, according to promise. Next morning the the poor.
stating he
bishop, together with his clergy, went to the grave of Eva grius, and took from his hands the note, which then read * Matt. xxv. 40. * Tract, de Opere et eleemoa.
t
De
Penitent.
C. 195.
208
THE PRODIGAL JUDGED
PARTICULAR JUDGMENT.
as follows: "E vagi-ins, the philosopher, to his bishop: I did not wish that you should remain ignorant of the fact that, for all the money which I gave you, I have been re warded a hundred-fold. You owe me nothing more."
The inspire
alms, then, which the charitable man has given will him in the hour of deatli with great confidence in
Jesus Christ, bis Eternal Judge.
Ac Holy David says: that showeth mercy and lend-* Glory and wealth shall be in his house he shall order
ceptable to v
eth.
God
is
the
man
;
his
words with
"In
judgment."*
these words the royal
prophet gives us to understand," says St. John Chrysostom, that a man rich in works of charity will not be afraid of his Eternal Judge. In vain shall his sins rise to accuse "
him
if the poor excuse him. He gave his alms to Jesus Christ Himself in the person of the poor. Opera tua sumus we are your works," they will cry out to him. We are so many advocates before the tribunal of Christ to de "
"
fend your cause. We will gain for you the good graces of the Eternal Judge. We will prevail upon him to pronounce sentence in your favor." t
What a happiness for us to have in our power these two easy means confession of our sins and charity to the poor to escape the sentence of eternal death Yes, our good
!
confessions and our works of charity will all be so many powerful advocates to gain our cause with Jesus Christ; they will gloriously prevail upon Him to pronounce sentence in our favor at the particular as well as at the general judg*
ment, and this sentence
(
is Come, ye blessed of my ther, possess yon the kingdom prepared for you from foundation of the world. For I was hungry, and you :
.
Fa the"
gave me to eat I was thirsty, and you gave me to drink I was a^ stranger, and yon took me in naked, and yon covered me sick, and you visited me ; I was in prison, and you came to ;
;
;
;
me."
* PS. cxi.
3, 5.
+
HomlL
xxxiii.
ad popul.
\
Matt. xxv. 3i
CHAPTER
XII.
THE PRODIGAL AND HIS COMPANIONS JUDGED JUDGMENT.
TN
Turkey there
is
GENERAL
a vast province which was formerly
*
called Bulgaria. The inhabitants of that province were converted to Christianity in the ninth
century. Amongst figured conspicuously a holy monk named Methodius, who was a very skilful painter. Bogoris, the King of the Bulgarians, had not as yet been converted to the their apostles
One day he requested St. Methodius to paint some pictures for him, with which to ornament a palace which he had just constructed. He recommended the saint true faith.
to choose for the subject of
when represented would
his painting
something that
who beheld it. In conformity with these instructions, the saint undertook to paint the Last Judgment. The central figure of his was Jesus Christ surrounded painting by angels, seated on a freeze with terror all
throne of dazzling glory, his face wearing the aspect of that All men, without distinction of age or rank, were assembled before his tribunal, where they await ed, trembling, the sentence that was to decide their eternal of an angry judge.
There was shown in the several parts of the picture a force, an energy, a vivacity, a warmth of expression, that added still more to the horror of the subject. The work, fate.
being finished, was shown to the king, who was deeply moved at the sight of it ; but his emotion increased much
more when the painter explained to him each He part. could no longer remain obdurate, and, corresponding thence forward with the grace which spoke to him through a sensi ble object, he asked to be instructed in the mysteries 209
of
THE PRODIGAL AND HIS COMPANIONS JUDGED:
210
religion,
and a short time afterwards received baptism. et Belet, Cat. Hist.
Schmid
i.
263.
Could we only behold a true picture of the Last Judg Could ment and the awful catastrophe that will precede it we only look upon it in the morning when we rise, and at !
Two such glances daily at night before we retire to rest that picture would be well calculated to confirm us in our !
of good resolutions of always making sincere confessions our sins, and of being truly charitable to all our neighbors. About eighteen hundred years ago there stood at the foot This city be of Mount Vesuvius the city of Pompeii.
came a had
favorite resort for wealthy Romans, many of whom suburbs. Although a living picture in all
villas in its
the departments of social life in the affairs of domestic life, of the worship of the gods, and the siiows of the arena; in architecture, painting, and sculp
and of public ture in a
in fine, in all the appliances of comfort and of luxury wealthy community, Pompeii was doomed to utter
ruin.
This calamity overtook it in A.D. 79, when a terrific eruption of Vesuvius occurred, which in one day buried On the morning of the the entire city in everlasting ruin. with thousands of was filled the amphitheatre eruption, from the summit rose a vast up vapor spectators. Suddenly
Mount Vesuvius,
of
in the
form of a gigantic
pine-tree.
trunk was blackness, its branches fire a fire that every moment shifted and changed its hues showing now fiercely luminous, now a dull and dying red, and again blazing ter Its
;
rifically
forth with intolerable glare. shrieks of women filled the air
The agonizing
;
the
men
stared at one another, and were struck dumb. They felt the earth shake beneath their feet ; the walls of the theatre
and beyond, in the distance, they heard the Presently the mountain cloud rolled toward them, dark and rapid as a torrent; it cast forth
trembled
;
crash of falling roofs.
GENERAL JUDGMENT.
211
from its bosom a shower of ashes, mixed with vast frag ments of burning stone. Over the creeping vines, over the desolate streets, over the amphitheatre itself far and wide fell that awful shower. Every one turned to fly, each dash other ; trampling reck ing, pressing, crushing against the of the groans, and oaths, fallen the over ; regardless lessly
and prayers, and sudden shrieks, the enormous crowd rush ed panic-stricken they knew not whither. Whither should Some, anticipating a second earthquake, has they fly? tened to their homes to load themselves with their most
and escape while it was yet time. Others, dreading the shower of ashes that fell like a torrent over the streets, sought shelter under the roofs of the nearest
costly goods,
houses or temples or coverings of whatever kind. But darker, and larger, arid mightier spread the cloud above them it was a sudden and ghastly night, blotting out, in an instant, the bright, full noon. To add to the horrors of ;
the disaster, the mighty mountain began to cast up columns of boiling water. Blending with and kneading together the
half-burning ashes, the streams upon the now deserted streets.
fell
seething and scorching part of the
The lower
town was soon half choked with ashes
here and there
;
steps of fugitives crunching the ashes, their pale, haggard faces visible by the blue glare of the lightning or the more unsteady light of torches, by
might be heard
the
which they endeavored to guide their steps but the boiling water or the winds extinguished these wandering lights, and with them the last hope of those who bore them. The cloud which had scattered so deep a darkness over the day had now settled into a solid, impenetrable mass; but in proportion as the darkness deepened, the lightning around ;
Vesuvius increased.
The ominous rumbling
of the earth and
groaning
of
the troubled sea filled in, with their mingled thunder, the Sometimes the pauses between the falling of the showers.
THE PRODIGAL AND HIS COMPANIONS JUDGED;
212
cloud would seem to break from
its solid
mass, and by the
glare of lightning to assume monster shapes, striding across the gloom, hurtling one upon the other, and vanishing like swiftly into the turbulent abyss.
They appeared
gigantic foes the agents of terror and death. Sometimes the huge stones, striking against each other as they fell, broke into countless fragments, emitting sparks of fire, which burnt whatever they touched. Along the plains the beyond the city the darkness was terribly relieved
by
flames of burning houses and vineyards.
Parties of fugi
tives, wild, haggard, and ghastly, some hurrying towards the sea, others flying from the sea back to the land, en countered and passed one another without a word, each hur
rying to seek refuge in the nearest place of shelter. All the elements of society were broken up. In the darkness and confusion the wife was separated from her husband, the from the parent. Nothing of the laws of society was left save the primeval law of There was self-preservation. child
an old man tottering along with a bag of gold in his hand, and leaning upon a youth, who bore a lighted torch. They were father and son the father a miser, the son a prodi gal. "
cried the
if you cannot move young man, faster, I must leave you, or we both perish." Fly, then, and leave your father," said the old man. But I cannot fly and starve give me thy bag of gold," Father,"
on
"
"
"
;
shrieked the youth. "
"
Wretch
Aye
!
wouldst thou rob thy father ? tell the tale in this hour "
!
who can
?
Miser,
"
perish
!
The boy struck the old man to the ground, snatched the bag from kis relaxing grasp, and fled. Suddenly & glow and an intense glare filled all places. Through the deep darkness loomed the huge mountain a Its summit seemed riven in twain two pile of living fire.
GENERAL JUDGMENT.
213
monster shapes, confronting each the other, like demons contending for the mastery of the world. It was a night of dread and horror. Never, perhaps, till the last trumpet sounds shall such a scene again be witnessed. The awful destruction of Pompeii gives but a faint idea of the destruc a destruction which will be followed tion of the universe by the general judgment of mankind. Although the Lord has left us in ignorance about the time of this universal destruction, yet He has foretold most clearly that it will In a vision, He showed one day to St. John the take place. Evangelist what was to happen at the end of the world. "And there were lightnings, and voices, and thunder," says
and there was a great earthquake, such an one hath been since men were upon the earth, such an earthquake, so great. And every island fled away, and the St.
John,
"
as never
mountains were not found.
And
great hail like a talent
came down from heaven upon men
God
for the plague of the hail
:
:
and men blasphemed it was exceeding
because
great."*
The day of the Lord shall Peter the Apostle adds come as a thief ; on that day the heavens shall pass away with great violence, the elements shall be melted with heat ; "
St.
:
and the earth and the works that are
in it
shall be
burnt
up."t
And
long before the Lord had sketched out to us the of that tremendous day by the prophet Isaiah With breaking shall the earth be broken; with crushing shall the earth be crushed ; with trembling shall the earth outlines
:
"
be
moved
;
with shaking shall the earth be shaken, as a
drunken man, and shall be removed, as the tent of one night; and it shall fall, and shall not rise again." J Our Saviour Himself assures us that on that day "the sun shall be darkened, and the moon shall not give her light; and and upon earth there shall the stars shall fall from heaven ;
*
Apoc. xvL
18, 21.
* 2 Ep. Peter
iii.
10.
t Is.
xxiv.
19. 20.
214
THE PRODIGAL AND
HIS COMPANIONS JUDGED:
be distress of nations by reason of the confusion of the roar ing of the sea and of the waves men withering away for :
and expectation of what shall come upon the whole world; for the powers of heaven shall be moved. And then shall appear the sign of the Son of Man in heaven ; and then shall all the tribes of the earth mourn and they shall see the Son of Man coming in the clouds of heaven with great power and majesty. And he shall send his an gels with a trumpet and a great voice, and they shall gather together his elect from the four winds, from the farthest Hea parts of the heavens to the utmost bounds of them. ven and earth shall pass away, but my word shall not pass away."* Here are most dreadful disasters fear,
:
foretold.
They
will
be
the
ral dissolution of the world, to
forerunners
of
announce the
the
gene-
last terrible
judgment, and to admonish mankind to prepare for
The simple
it.
description of those dreadful events strikes us
The heavens will echo with the loudest thun the will be rent in every part with most dreadfu] ; sky flashes of lightning ; the whole air will resound with horri
with
terror.
der
The earth will be shaken from it? foundations with an earthquake such as never has been felt before, nor has ever entered into man s mind to imagine. Such will be the general concussion caused by this earth quake that all the islands immediately vanish ; and of the ble voices or noises.
mountains, some will tumble to pieces and be levelled with others will burst out into volca noes, and by their internal fire be dissolved and melted into a fluid. Then will follow a storm of hail infinitely exceed what had ever been heard of or known. The hail ingstones will be of the weight of a talent that is, of four the surface of the earth
;
The sun will darken to such a degree that it appear as though covered with black hair-cloth, and the moon will redden like blood. The stars will seem to fall
score pounds. will
*Matt. xxiv., Lukexxi.
GENERAL JUDGMENT. from the heavens
as thick as green figs are shake.,
trees in a hurricane of
up
like a roll
of
wind
parchment.
world will be unhinged and fusion, wreck,
wonder
215
and
;
fall to pieces.
At the
ruin.
from the
the sky will appear to fold The whole fabric of the All will be con
sight of such events,
what
the wicked of every rank and denomination run to hide themselves for fear, and, from consciousness of if
their guilt suspect that the Great Day has arrived, and that the Almighty is coining to judgment, causing them to wish that the mountains and rocks may fall upon them, to shel
them from the face of the angry God and from the wrath of the Lamb But, strange to think, notwithstand ing such an awful catastrophe, many of the wicked will re ter
!
main obstinate in those last moments
their evil dispositions, and, refusing in to turn their hearts to repentance and
sue for pardon, will complete their impiety by blaspheming God for the calamities which they suffer and which they
have done their share to
call
down upon
themselves.
As
all
are sentenced to die, those who are not carried off by the disasters just mentioned will be despatched by the fire which will go before the Son of Man when lie comes to
mankind
judgment.
Such will be the frightful scenes, the universal confusion and destruction, on that day of wrath, of tribulation and But while these stupen distress, of calamity and misery. dous operations of fire are subverting nature, and changing the whole face of the universe, the Son of Man descends from the highest heaven to come and judge mankind. Jesus Christ, the Son of God and the Judge of the world, appears in the firmament, seated on a great throne, and at His presence the earth and heaven flee away or disap pear that is, the earth, the atmosphere, and all belonging ;
to the sky, are not only
enwrapped in flames, but entirely and vanish out of sight, so that their place is not found, and cannot be distinguished.
pass
THE PRODIGAL AND HIS COMPANIONS JUDGED:
216
sun, the moon, and the stars shine no more ; the run no more ; the winds blow no more ; the towns and villages, the houses and churches and steeples, have Lands and houses are worthless, for they disappeared. are all in ruins. Nothing is now visible of the works of The sole object that fills the expanse of heaven creation. is the resplendent majesty of the Son of God sitting on His
The
rivers
throne.
Then the dead
of all ranks and degrees will appear before those last generation of the human race the namely, have just expired in the general destruction of the
Him
;
who
This prodigious multitude of souls will be sum undergo the particular judgment which is ap When this to all men at the hour of their death. pointed numerous company of souls shall have been judged, Jesus
world.
moned
to
Christ will send forth His messenger an archangel to blow the last trumpet Arise, ye dead, and come to in an instant, all the dead will At this sound, judgment." "
:
In a mo their graves, never more to die. of an in the eye, at the twinkling ment," says St. Paul, last trumpet, the dead shall rise again incorruptible."* rise
"
up from
"
And all the individuals of the human race will appear at once and together, a wonderful spectacle, that never was seen before, and will never be seen after ; for this great com pany
will soon be divided into
two bodies, which must sepa
rate for ever.
The prophet Ezechiel was
carried in spirit to the midst of
He there beheld heaps of bones a plain of boundless extent. without number, scattered throughout that vast plain. Then
Command these bones, speak God spoke to the prophet The to them in my name; command them to a in a moment and strange sight presented prophet spoke The dead bones began to move they itself to his eyes. "
:
arise."
;
;
flew apart
;
they joined together with a horrible clatter * 1 Cor. xv 52.
;
the
GENERAL JUDGMENT.
?17
nerves and muscles grew on the bones ; and in a moment of God they were covered with flesh and skin ; the Spirit breathed upon them from the four ends of the earth, and the whole earth they sprang to their feet. In a moment human with was swarming heings. living It wus thus that God showed to the prophet how bodies that
had commingled with other substances and turned into
dust could be brought back into existence. Indeed, since the beginning of the world not an atom of matter has ever been lost or destroyed. The substance of matter never per ishes
;
is not destroyed. created our bodies, who causes them to can also restore these bodies. As God
the substance of our bodies
Our Lord, who return to dust,
brought our body and the whole world itself out of nothing, As so can He also bring back that body out of the dust. it become can die before rot and must the grain of wheat fruitful, before it can produce life, so must this gross ani mal body of ours, says St. Paul, be sown in the ground it ;
and then a spiritual body shall arise a body beautiful, glorious, and impassible. The whole earth is All is dead all is reduced to ashes one vast solitude. Over all reigns the solemn stillness of the But lo the solemn stillness is broken. The wild, grave. It goes appalling sound of the angelic trumpet is heard. over land and sea it reaches the highest heavens ; it pene and trates the deepest depths of hell. "Arise, ye dead,
must
rot there
and
die,
!
!
!
;
come
to judgment."
At
last
the hour has
come when the
wicked companions of the prodigal all the proud and selfSee that conceited shall hear and obey the word of God. proud man, who despises the words that God utters by His He is a member of a secret society a Free holy Church.
mason
or an Odd-Fellow
;
he
is
a self-conceited wiseacre,
up and half-crazed by a little perhaps, grown somewhat richer thfiii and, like most upstarts, he has sold his
puffed
He has, learning. his forefathers were, faith
and
his virtue.
213
He
THE PRODIGAL AND HIS COMPANIONS JUDGED: lias
all
acquired
the vices of the rich without possessing
His heart has been hardened by any of their virtues. He has avarice, by injustice, by impure gratifications. come to despise the words of the priest, the words of the Church, the word of God. Very well. He would not hear; he would not obey the word of God while living he shall hear and shall obey it in death: "Arise, ye dead, and come to judgment." Arise from your marble tombs arise from your neglected graves arise from the dark rivers ; arise from the deepest arise from the depths of the ocean ;
;
;
;
depths of
hell.
Slowly and sullenly the damned arise from their dismal They howl, they gnash their teeth, they curse and blaspheme in mad despair, for they know that new torments prison.
and fain bury themselves from the wrath of the Eternal But the almighty power of God is upon them, and
They would
await them.
fain fly
in the depths of hell for ever
Judge.
come they must. All shall arise, but
all shall
not be glorified.
Some
shall
be brighter than the sain, beautiful as the angels of God, while others shall be black and hideous as the demons of
what joy shall be yours when you be hell. pious souls hold your bodies, which were once despised by men those !
bodies which you mortified by fasting and penance made more beautiful than the morning star, radiant with immor faithful you will exclaim, with and in come, trials, rejoice my sufferings companion You were despised me the hour of your glory has come and hardships during life ; you were worn out by penance and come me with now, rejoice with me for you suffered Such will be the language of all the blessed and in ever."
blessed body
"
tal glory.
"
"
!
!
;
;
such, also, will be the language of all holy like the prodigal, returned in due time to penitents, who, But what will be the despair of the Father. their
nocent souls
;
Heavenly s companions
prodigal
that
is,
of all those
who have always
GENERAL JUDGMENT.
219
wicked lives ? What will bo the despair of that impure man, of that vain, proud woman, when their guilty souls shall come forth from the fiery dungeon of hell, and when they will be forced to enter once more into their foul bodies, which are now more hideous and hateful to them than hell itself led
!
vain girl
proud woman
!
!
you,
who now nurse your
body so tei-derly you, who, even at the expense of your virtue, adorn yourself with silks, and gold, and jewels you,
who
now
are
beauty,"
ah
anxious to preserve and heighten your draw upon you the admiring gaze of
so
so desirous to
what
be your shame, your agony, on that day now seems so beautiful, hideous and loathsome and frightful, like a very monster all
!
when you
will
shall see the body,v that
Ah! accursed body," you will cry, "abominable through love of you that I am lost ; it is through love of you that I have lost heaven and God accursed horrible carcass it was body you that caused me to sin ; it was to gratify your vanity and brutal lust that I am from
hell.
flesh
!
"
it is
!
!
!
damned
for
ever."
This wretched
man was
courted and admired during
life.
Men
vied with one another in seeking his company. Thev considered themselves blest when he looked or smiled upon them ; and now, what a change every one flies from him !
in horror
and disgust.
This miserable
woman was
loved and adored during
life,
Her
great beauty caused hearts around her to pine with She gloried in the triumph of her fas jealousy and envy.
She counted with joyous pride the broken hearts, the ruined homes, that she had caused ; the husbands se duced from their plighted troth ; the young men led astray
cinations.
from the path of innocence. She heeded not the tears of a fond mother she heeded not the tears of a heart-broken ;
she gloried in her sinful power. Look upon her now Just God what a change black, hideous, deformed ; a wife
!
;
!
hellish
monster
!
an object of terror and disgust.
WO
THE PRODIGAL AND
ms COMPANIONS JUDGED :
And the angels of God shall come, and shall separate the wicked from the just, as the goats are separated from the There you shall see the master on one side, and the sheep. servant on the other. There the priest shall stand on one and shall see some of his own flock among the repro There that young man, who sacrificed his soul to sin ful love, shall be separated for ever from the object of his passion ; the drunkard shall be divorced for ever from his good and patient wife ; and the wicked and faithless wife shall stand on the left with the reprobate, and shall see her wronged and innocent husband standing on the right. No side
bate.
longer shall that frivolous young girl, who spends her time reading novels and sentimental love-stories, whose only pleasure is to frequent balls, parties, theatres, and the like, sit beside her pure and modest sister. No no they shall be separated for ever. The one shall be taken, and the other shall be left. in
!
And
the wicked parents,
who
!
scandalize their children
by cursing, quarrelling, and drunkenness, shcill see their children placed on the right hand, while they themselves shall be thrust to the left. The wicked children, too, who disobey and grieve their parents, who despise and disown their parents, shall stand on the left. Nevermore shall they experience a mother s love and tender care. Jesus Christ will bring you forth in presence of the
whole universe, in presence of angels, and devils, and men ; in presence of your friends, your relatives, your parents. Every one shall witness your crimes. The eyes of every He will draw aside living being shall be turned upon you.
now hides your crimes. He will show you whole world, with your most shameful deeds branded upon your forehead and will say to all, Ecce homo Be hold, the man; behold this man whom I have created in my own image and likeness behold his works see how he has the cloak that to the
;
;
dishonored his person
;
;
how he has degraded
his soul, even
GENERAL JUDGMENT. from
his early childhood. man ; behold his
hold this
221
Ecce homo et opera ejus. Be works behold all the sins of his ;
youth his lustful desires, his immodest actions. See the books that he has read, the songs that he has sung, the scandalous and impious words that he has uttered. Be hold him in his manhood behold him in his old age. How sins of drunkenness, sins of many sins has he committed ;
;
!
He grew
rich
by oppressing the poor, by de See the crimes he has frauding the widow and the orphan. committed under the veil of marriage. Ecce homo Be injustice.
hold the
and
man whom
I
have enriched with so
many
graces,
what return he has made for all my gifts. I gave him the sacraments, and he profaned them I sent him holy I showed him so many inspirations, and he rejected them edifying examples, and he only ridiculed them I gave him riches I gave him health I gave him a good name and he used them all only to offend and to dishonor me. see
;
;
;
;
;
"Nothing is
;
hidden, that shall not be
known."
*
All your most hidden actions and thoughts and inten and desires shall be revealed. The eyes of every liv
tions
ing being shall be riveted upon you. The whole world shall look upon the degradation of the impure. The heaven? and the earth shall be made acquainted with the shameful
crimes of their youth. They shall know that they dishon ored soul and body by secret and abominable sins. They shall see that age only increased the fire of their passions. All men shall see how the fury of their passions sometimes
carried
them
so far that they
knew no bounds and
trans
All men shall see gressed the most sacred laws of nature. that they did not even respect their own blood. Could tney only be called forth now in the gaze of the world and their secret sins thus disclosed, they would die of shame. What, then, will their shame be when the whole universe shall Tfitness their
crimes ? * Luke
xll. 2.
222
TSE PRODIGAL AND
HIS COMPANIONS
JUDGED :
who Suppose that girl who now keeps forbidden company, allows improper liberties, who even dishonors her soul and act even by a single per body in secret, were caught in the and confusion ! shame her be would poor how son, great deluded creature on the day of judgment your sins shall !
You have employed every means to chosen the fittest time, you have have hide your crime you chosen the securest place, the most secret nook you never disclosed your crime to any one no, not even to your con So great was your shame at the thought of confess fessor. than acknowledge it, you chose to ing that sin that, rather make confessions, or to stay away from confes be
made known
to
all.
;
;
sacrilegious sion altogether, though you knew that without a sincere confession there was no hope for you ; that you would be lost. You flattered yourself that your sin would infallibly
never be known.
You
ness of your father, of
succeeded in deceiving the watchful your mother, of your whole family ;
you succeeded even in deceiving your parish priest. Every one looked upon you as a model of virtue and modesty ; even to suspect you of anything wrong would have been considered a crime ; and now, what will be your shame on the day of judgment
?
Your
father shall see your sins
;
your mother shall see them; your brothers, your sisters, whom you de your friends and neighbors, your parish priest, ceived all shall see your most secret actions and desires. When you committed those secret and shameful sins, you saw you you though that you were alone, and that no one that your guardiat You saw God God. forgot you. forgot and on the day of judg angel, that the devil, too, saw you i-
;
;
ment they
will bear witness against
objects around you
shall cry aloud
you in
;
even the
lifeless
judgment against
you.
And is
now, amid that great spectacle, another wonderful All nations and peoples, from Adam to the seen.
sight in the last child born on the earth, are gathered together
GENERAL JUDGMENT.
223
Valley of Josaphat, on the east side of Jerusalem.
What
endless and innumerahle crowds are there waiting in expec tation The heavens open, and the blessed cross, the sign of the redemption, shines in the air. Beautiful and consoling !
Catholic, but horrible sight to the the sinner shrieks, there is the sign of That is the sign I have so often insulted and
the
to
sight
damned. the cross.
good
Ha
"
"
*
!
blasphemed I have called it Popish superstition I have trampled it under foot and now it is reverenced by angels and saints, it is honored by God Himself. That cross was crimsoned for my sake with the blood of a God. It should ;
;
;
be the source of terror to me.
my
hope, and
now
it
is
only an object of
It proves too clearly the justice of all
my
tor
was marked with its seal in baptism, and yet my feelings towards it were rather those of a Jew or a heathen than a Christian. By my sins I have nailed Him to the ments.
cross
I
who
now
is
And now a
to be
my
more
Judge."
still, brighter than a thou sand suns, illumines the sky. Upon the refulgent clouds of heaven appears One who is like unto the Son of Man. He
light
brilliant
more beautiful than the morning-star. He is clothed with majesty and glory He is surrounded by myriads of It is Jesus, the Son of God, the angels. Judge of the living is
;
and the dead. Millions and millions of angels and archangels accom pany Him. He seats himself on the judgment-seat, where On His right hand sits His Bless every eye beholds Him. ed Mother, the Queen of Heaven. Around Him on thrones are seated the twelve Apostles. "Who can imagine the joy the elect when they behold the ravishing beauty of
of
Jesus?
In the transports of their joy they fly into the air, soar aloft like eagles. With trembling rapture they they adore the foot-stool of their Saviour and God They are !
called and placed on the right of the judgment-seat; on the left are the wicked, awaiting their final doom.
and It,
in
224
THE PRODIGAL AND HIS COMPANIONS JUDGED :
the evening of that day, the last evening that will ever be The examination lias been made, and the final separatioi
taken place. Jesus is about to pronounce the last sentence lie turns to those on His right and addresses them ii
words that bring eternal joy and happiness to their souls
He
smiles
upon them
;
and
as
He
smiles.
He
pours into thei
hearts the torrent of His delights. What transports those blessed souls Already, already their labors !
fil an<
For let us imagine, if sufferings are abundantly repaid. can, what it is to behold the face of God, looking with com placency on us ; to behold the gates of heaven thrown opei before us; to behold the numberless multitudes of angels w<
our future companions, looking upon us with looks of love to bear us away to the man
and with extended arms ready sions of heaven.
That blessed moment has come at last. Their 8 iviour stretches out His arms towards them, and, glorious rehearsal of all their good works, King say to them that shall be on His right
"then
hand
:
loving after
i
shall tin
Come. y<
Father, possess you the kingdom prepared fo: you from the foundation of the world." Come from thii blessed of
my
valley of tears, where you have long mourned, and entei your heavenly country, where tears shall be no more, anc where grief shall be turned into joy. Come from a land o: from your mortal pilgrimage, ir exile to your true country the midst of crosses, labors, conflicts, and dangers, to you] ;
happy home, in the fair and lovely mansions oJ and peace in the eternal Jerusalem. Come, no longei to carry your crown of disappointment and of affliction^ but to receive the rewards of your patience and labors, Arise, and come to take possession of the kingdom prepared for you from the foundation of the world. The song of exultation and triumph shall instantly bursi from the lips of that glorious assembly. After having in vited the just to enter into His kingdom, Jesus Christ wiU blessed and
rest
GENERAL JUDGMENT.
225
turn to the wicked on his left hand, and with
and terror in
fire
in His
countenance, He will pronounce against them the dreadful sentence of their eternal doom. Every word of that last sentence will make the Valley of Josaphat resound with shrieks, groans, and lamentations eyes
his
:
Depart from me, ye accursed, into everlasting was prepared for the devil and his angels." "
fire,
which
"Depart from me, ye accursed." I, your Creator, your Eedeemer, now break for ever all the ties of love that bound you to me. Depart from me, your Creator. I formed you in mine own image. I created you to be sharers in my hap
piness, to be the heirs of heavenly kingdom. For your sake I called into being the great universe. I filled you
my
with graces and blessings, and had blessings greater store for you, had you remained faithful. all my love with insult, all my favors with
still
in
But you repaid
1 ingratitude. loved you so dearly that I wept and suffered anjl even shed my heart s blood for you upon the gibbet of the cross, and for all my love you returned only coldness or hatred you hated me, the source of all blessings. You loved maledic ;
and malediction shall be yours. I then give you my curse this day, here in the presence of angels and of men. This curse shall surround you like a garment ; it shall enter like oil into the very marrow of your bones. "Discedite tion,
a
"
And Depart from me, ye accursed the fearful curse resounds throughout the vault of heaven ; it penetrates to the deepest depths of hell ; it ^e-echoes again and again like the roar of mighty thunder. Woe me, maledicti
!
!
woe "
!
malediction
!
Discedite, maledicti
"
Depart into that abode of sorrow and despair where the worm shall never die and the fire shall never quench. Depart into the abode of endless despair, where there is no hope no, no teven the hope of death During life you served the devil and his angels ; you !
!
calumniated the virtuous, you led others into
sin,
you ruined
THE PRODIGAL AND HIS COMPANIONS JUDGED :
226
innocent
souls. Depart, then, accursed into everlasting fire, prepared for the devil and his angels. Depart from me, and bear my curse with you. A curse upon your eyes, never tc
see the least glimpse of light ; a curse upon your ears, tc hear no other sounds for all eternity than the shrieks and
groans of the damned ; a curse in your taste, to be evei embittered with the gall of dragons ; a curse on your smell, to be always tormented with the intolerable stench of the a curse on your feeling, and on all the ; of your body, to be for ever burning in a fire thai shall never be quenched. I abandon you now and for ever
bottomless abyss
members
more
to be the objects of my wrath, of my malediction, oi everlasting hatred. The unhappy sinner raises his eyes and beholds for the last
my
time the glorious assembly of the Blessed. He sees among friends and relatives whom he knew and loved so
them the
He
well on earth.
and sister, a them for ever.
sees there a loving brother
fond father and mother.
He must
leave
The unhappy mother looks up and beholds among the blessed her own dear child, who had so often slept on her bosom. She must now leave him for ever. The damned look up to Heaven, whose golden portals now open to the Blessed, but shall never, never open to them. Paradise they home of the blessed, Paradise of Paradise, cry God of beauty, unuttera delights, you are not for me "
"
!
"
!
of mercies
Jesus
!
we
Redeemer!
must
I leave thee for ever ?
Farewell, Father are thy children no longer. Farewell, are no longer thy brethren. adorable Farewell, thou didst die for me, but thy blood was shed for
ble loveliness !
!
we
me
in vain. Farewell, Holy Spirit spirit of love, we by our sins have caused your love to turn to hate. Farewell, Mary you were once my mother, I may never call you !
!
mother again.
Farewell, my Angel Guardian you watched me so faithfully, now you can assist me no longer. Fare well, my Patron Sints you shall pray for me no longer. !
over
!
227
GENERAL JUDGMENT.
and the condemned soul is in be I had Oh hell. given myself in earnest to God, will its thought; had I but earnestly tried to serve God, as I
The
last farewell is over, !
was so often urged to do by His graces, how much happier my life on earth have been, and how different my If only one hour were now allowed me for eternal lot.
would
Out of but the hour of repentance is past Ah cursed be the power hell there is no redemption." cursed be the mercy that redeemed me that created me cursed be the day on which I first saw the light cursed be "
repentance
1
;
!
1
I
!
cursed be the mother that bore me It is a dreadful thing cursed be God and cursed be man the of hands the into to fall Almighty
the air I breathed
1
!
!
!
Whilst these unhappy souls are uttering their curses and fire and flames envelops bewailing their loss, a whirlwind of them, the bottomless pit yawns beneath their feet, a wild, confused shout, mingled with wailing, shrieks, and blasphe The mouth of the bottom mies, is heard and all is over. less pit is sealed for ever with the seal of justice of the God, who holds in his hands the key of death
omnipotent And the wicked shall go into everlasting and hell. and the just into everlasting * *
life."
to these, and quenchless light Hell to those, and rayless night.
Heaven
fire,
CHAPTER THE PRODIGAL
S
XIII.
COMPANIONS PUNISHED
HELL OF THE
BODY. A
T
the beginning of the second century, there lived
al
*
Heliopolis, in Sicily, a young person named Eudoxia, who led a very irregular and scandalous life. One day, a priest, who was called Germanus, passing through that
city,
came
to
lodge witli Eudoxia
Christians.
parents, because they were At midnight he arose to say some particular recite the office of the Church. It so happened s
prayers and that there was in the office for that day a description of the torments of hell and the excruciating sufferings of the
damned. As the good priest recited it aloud, Eudoxia, whose chamber was adjacent to his, heard the greater part oi
The
it.
silence of the night, the great darkness, the
hushed repose of all nature, and especially the grace of God, which touched her heart, suddenly effected an ex She began to reflect on her traordinary change within her. doings, and on the eternal torments which would be
evil
the inevitable consequence of her mode of life if she did not change it. Scarcely had the day appeared when she rose and went in search of the strange priest, to inform him of
her resolution to alter her
life.
He
confirmed her in her
some profitable advice, and prom ised that, if she were faithful, God would forgive her her sins. I regret," added the pious priest, being obliged to depart so soon ; but you will go and have yourself instructed good
dispositions, gave her "
"
by one of the priests of this all your sins will be effaced
city,
who
298
and Eudoxia followed
will baptize you,
forgotten."
THE PRODIGAL
S
COMPANIONS PUNISHED.
229
his advice, and had the happiness of being martyred about the year 114.* The conversion of Eudoxia is a striking illustration of the
wholesome
effects
flecting on
hell.
which are produced in souls by seriously re Indeed, there is hardly anything better cal culated to make us give up sin and lead a holy life than the The Holy Ghost assures us of frequent remembrance of hell. this truth.
"
Remember thy last
and thou wilt never "
joyola,
he who warms
luring his
life,
will
not
end,"
says
Holy Scripture,
says St. Ignatius of himself often at the fire of hell
sin."
"Yes,"
fall
into
it
after his
death."
St.
Philip Neri used to say the same in other words Whoever," lie said, often goes into hell in the course of his life, will for keep out of it after his death." And with "
:
"
good reason, no thought more powerful to assist us in overcoming the greatest temptations than that of eternal torments. The greatest saints have often renewed the memory of these there
is
torments for their greater spiritual advantage. St. Augus on hell. Whilst speaking on this sub ject he trembled in his whole body, and affrighted his hear tine often preached
by his palpitations more than by his words. "You my brethren," he said. I, too, tremble, both for myself and for you. I have read our divine books I have not read any passage in Holy Writ telling me not to fear." St. Jerome retired into the depths of a great wilderness. There his countenance was bathed in tears The ers
"
tremble,
;
desert re-echoed with his sobs his
hand and struck
and
sighs.
every day. took a stone in
He
his breast with it until his breast
began His great fear of hell, as he himself acknowledges in his letter to Eustochium. to bleed.
What made him do
all this ?
John Chrysostom had hell painted in glaring colors room in which he dwelt. At every glance and in every action he wished to recall to mind this salutary St.
in the
* Holland us, Act. Sanct., 1st March.
THE PRODIGAL S COMPANIONS PUNISHED :
230
thought of hell. St. Bernard, having meditated deeply on one day, made a resolution never to laugh again From the dopth of his solitude he cried during his life. out hell country of torments and of fire, to think of thee fills my soul with horror." * hell
"
:
!
Francis Borgia often made his meditation on hell. once asked why he appeared so I unusually sad. have made my meditation on hell," was the "and I reply, St.
He was
am
"
so deeply impressed
world
is
it
by
upon me
as a
that it seems to me the whole monster of that abyss, spread
looking ing terror wherever it goes." St. Peter Damian tells us that his hair would stand on end at the mere thought of an un
happy St. "
eternity.
Frances de Chantal used to
that she would fear very
her sisters in religion for the salvation of that
tell
much
one among them who would
the fear of
lose
then, the saints had so great a fear of hell, be the fear of sinners ?
If.
hell."
what ought
to
But some one may say, am not a Catholic, and I hold is no hell." The question is Are you perfectly sure of this ? Can you prove it ? There have been men, far more learned probably, and far more wicked, too, than any who will read this book, and they tried very hard to prove that there is no hell. But they could never succeed. The inBdel J. J. Eousseau was asked if there was a hell, and all he could say was that he did not know. The im pious Voltaire wrote to a friend that, though he had tried long to prove that there is no hell, he could not succeed. "I
that there
:
All that such wicked
men can
say,
with
all
their arguments,
that perhaps there is no hell. But to this perhaps is opposed a terrible yea. It is the assertion of the living God Himself. Jesus Christ, the Son of God, asserts in the clear is
est
"
language that there
teen times in the
is
a
hell.
Holy Gospels.
"
He asserts it at least fif And is it more reasonable
* Serm. de 5 regionib.
HELL OF THE BODY. to believe a
man who
knows what He
23 \
doubts of what he says, or God, who
asserts ?
Is it
more reasonable
to believe
man who
has never thoroughly studied that which he de nies, or the God of truth, who assures us that the heavens and the earth shall pass away, but that His words shall a
Our Lord Jesus Christ tells us in the ? most solemn manner that there is a hell, that the just shall go into everlasting life, and that the wicked shall go into never pass away
everlasting fire ; that the damned in hell shall be salted with fire; that "their worm shall not die, and their fire shall
Consider who it is that speaks it is Jesus, quench." the Blessed Saviour, who is so good and merciful. Many a sinner wishes that there were no hell. But what
never
:
do wishes avail hell; there is
there
is
? Whether you believe an eternal punishment.
it
If
Rome, we may deny
a city called
or not, there is a we are told that
it,
we may bring
the most subtle arguments to our aid, but for all that the And if we are told by Christ that city exists; it is a fact. there is a hell, and an eternal punishment, we may deny it,
and bring the most subtle arguments to the contrary still an eternal hell is a fact that cannot be ciphered ;
hell
away.
Holy Church, the pillar and ground of truth, declares, in the clearest terms, that hell exists, and she strikes with her anathema all those who dare deny its existence. All ages,
The nations, unite in proclaiming that there is a hell. themselves bear witness to it; reason requires it. The soul that quits her body in the state of mortal sin, at
all
d onions
enmity with God, remains in that state for all eternity ; she is fixed, unalterable, and for this reason she can no more repent.
the tree falleth, there
"Wherever
it
shall
lie.
As she can no more repent, her sin can never be forg/ven it will always remain and on this account she continues to
;
;
be for ever a subject of punishment.
This ought
to
be sufficient proof for the existence of
hell,
THE PRODIGAL S COMPANIONS PUNISHED: of everlasting punishments.
However, if there be any one doubts, let him look upon Jesus on the cross. The cross, the blood, the wounds of Jesus preach most eloquently the dread reality of these An eter never-ending torments. nal God suffers, an eternal God dies a most shame
who
still
cruel,
ful death.
And why?
Certainly not to save man from temporal punishment, but to save him from eternal tor ments.
him who doubts the existence of an everlasting own conscience. Call to mind that secret sin, committed when the darkness and silence of night sur rounded you, when only God s all-seeing eye beheld you. Whence came the fear and shame that then overwhelmed you ? Did not your conscience torture you with the remem Again,
let
hell look into his
brance of
hell, of
the torments reserved for the wicked
?
But some one may ask, Would it not argue cruelty and a want of mercy in God were he to punish the wicked for ever? The answer is plain: God has decreed that the re wards destined for the just in heaven in return for their lives on earth should surpass all that the eye has seen, the ear has heard, the heart has conceived. In like manner has God decreed that the punishments which the wicked have to suffer in hell for their bad lives should surpass all that we can see, all that we can hear, all that we can conceive in our
good
heart.
God
last for ever,
has decreed that the rewards of the just should and he has also decreed that the punishments
of the wicked shall be It is the will of the everlasting. that by the everlasting rewards of the just His infinite
Lord
mercy
should be glorified for all eternity and it is also His will that by the everlasting punishments of the wicked His in finite justice should be made manifest for ever and ever. Let us "think well of the Lord"; that is, we must believe that the justice of God is just as great as his Let mercy. him who doubts of hell, of its everlasting punishments, ;
remember what our Lord
said of Judas, the traitor:
"Woe
HELL OF THE BODY man
to that
were better tor nim
It
!
he had not been
if
Because he went into
Why ?
born."*
233
hell.
To-day, hell
may seem the greatest folly. He who believes not in hell now, when lie can escape it, shall believe in it hereafter when he can no longer escape it. Now, what is hell Whatever is related
?
It is impossible to picture the reality.
of hell in the sacred Scriptures, in the writings of the fathers of the Church, or in the sermons of God missionaries, is nothing compared to the reality.
holy
made
hell as a particular place of
punishment
It is therefore the centre of all evils.
upon
them."
in hell
He
As
f
lias
in heaven
united every
"
for the wicked.
I will
heap
evils
God has united
He
evil.
every good, so will punish sinners in
mercy which He showed them on earth, But the mercy that He has shown but which they abused. He went so to sinners on earth has been exceeding great. far as to shed all his blood to save them. If, then, His mercy towards sinners was exceeding great, exceeding great Hence all that also will His justice be in punishing them. proportion to the
can be said of the pains of hell can never approach the reality.
There
is
a hell of the body and- a hell of the soul.
"Fear
Him
that can destroy both soul and body in hell."J As soon as the soul has quitted the body in the state of mortal sin,
she
is
judged and condemned, and instantly sinks, like
a heavy stone, swiftly to her destination in hell, to the cen Al tre of the earth, where it is likely that hell is situated.
mighty God has
said that
the bowels of the
"
He
will turn the
wicked into
earth."
In the days of Moses, the great servant of God, there were three wicked men whose names were Core, Dathan, and Abiron. They revolted against Moses, the leader of the people of
God
;
and God told Moses that
* Matt. xxvi. 24. *
Matt. x.
28.
He was
going to punish
+ Deut. innrii 24. T
9
Eoclus. xvii. 19.
THE PRODIGAL S COMPANIONS PUNISHED :
234
these wicked men.
Moses went and told the people to come away from those men, and the people obeyed him. Then Moses said to them "By this you shall know that God has sent me if these wicked men die like other men, then do :
:
net believe
me
;
but
and they go down
if
the earth opens and swallows them, then you shall know that
alive into hell,
they are wicked." No sooner had Moses done speaking than the earth opened under the feet of Core, Dathan, and Abiron. It drew them in with all they had, and they went down alive into hell.
Then
the earth closed
up over thorn again.*
The same thing
king Theodoric, who lived in Eavenna. At the same time Pope John was living in Rome. The Pope went one day to the town where Theodoric was
happened
to the cruel
When the king heard that the Pope was come, he living. had him arrested and put in prison, where he was soon after killed by Theodoric s order, as was also another good man called Symmachus. Soon after this, St. Gregory relates, the cruel king Theodoric himself died. In the Mediterranean Sea there is a little island called Stromboli, and on this island a great mountain, from the summit of which fire was
A holy hermit lived on the island in a small happened that on the night when King Theodoric died the hermit was looking out of his window. He saw wont
to issue. It
cell.
three persons, fiery
whom
mountain.
he knew to be dead, near the top of the three persons were Theodoric, who
The
had died that night, Pope John, and Symmachus, who had been unjustly killed by Theodoric. Theodoric was between the other two. When they came to the place where the fire was coming out, he saw Tbeodoric leave the two, and go
down into the who had seen
fiery
mountain.
the cruel king
s
So, says St. Gregory, those injustice saw also his pun
ishment.
Job
calls this prison a place of darkness, *
Num. xvi
where no order
HELL OF THE BODY.
235
but everlasting horrors have their eettlcd abode. That is to no order as regards the actions of the damned,
say, there is
but there "
is
perfect order as regards the justice of God ; for disorders with order, follies with wisdom, sin
God punishes
The equity," says St. Gregory. sun, in striking several persons with the same rays, makes different impressions on them, because they feel its heat with sanctity, injustice with
So according to the disposition in which it finds them. the same fire torments the damned, but not with equal vio lence
;
they are
more or
less
punished according to the
greater or less gravity of their crimes. Moreover, order shines in their sufferings, because each bad
thought, word, and action shall have its own peculiar punish ment. The part that sinned most shall be the most grievously punished. Finally, order appears in the choice of chastisement: the
proud
man
shall suffer
contempt and
confusion, the impure shall suffer physical pain, the intem perate,
hunger and
The instruments
thirst.
of the sufferings shall be the creatures
which they abused for their sinful pleasures, because, as the wise man says, each one is tormented by things which be used to commit
sin.
The
object of their unlawful joys shall
become the instruments of their just punishments. But what is their position in this dark, hideous prison ? They shall be cast into the fire as dried wood they shall ;
be gathered into the abyss like bundles of sticks; they shall be heaped there like bricks in a brick-kiln, without the least power of motion.
When God in loving-kindness had freed the Jewish people from the galling yoke of the Egyptian tyranny, he led them through the desert towards the beautiful land of promise. rebellions.
But the Jews were ungrateful, stiff-necked, and In spite of all God s favors, in spite of all the
rodigies he Hi people
had wrought before their eyes, these ungratei against God and rebelled against theii
murmu
THE PRODIGAL S COMPANIONS PUNISHED:
236
But God s punishment was swift and terri loving Lord. lie sent upon those ungrateful people a multitude of venomous serpents. At the sight of this countless multi ble,
reptiles, at the sight of their flaming eyes, their horrid jaws, their poisonous fangs, the Jewish people grew pale with terror they fled on every side, shrieking and
tude of poisonous
t,
hide themselves, they tried Whithersoever they turned, the Wheresoever they hid. enraged serpents followed them. There were found serpents flying in the serpents. they
They
trembling. to escape,
tried
to
but in vain.
there were serpents crawling on the ground air there were serpents on the right, serpents on the left. Whither soever they turned they were met by fierce, venomous The wife shrieked for help and called upon her serpents. husband but the husband lay upon the ground, stiff, and ;
;
;
The black, and swollen in death. the child that nestled at her breast
mother sought ;
to save
but, quick as a flash,
own bosom was
The pierced by the serpent s fangs. boy rushed towards his mother, stretched forth his but them other lay dead upon tiny arms, and called for help the ground, strangled by the serpent s slimy folds. The brother and sister encouraged each other to fight boldly against the fearful enemy; but they soon felt the dread her
little
;
poison, like
fire,
coursing swiftly through their veins and maddened brain. The brave, stalwart away the serpent that fastened its foul
throbbing in their man tried to tear
fangs upon his heart
;
but in vain.
He
felt the serpent s
He saw before him slimy folds twining around his neck. He breathed the hot breath the glare of the serpent s eyes. He felt in his burning brain the s jaws. There was no escape the serpents deadly fangs. were urged on by the swift vengeance of a just God. of the serpent
serpent
Ah And
s
!
:
what
fearful
company
what
fearful
company
!
but a faint picture of the unhappy state of the damned soul when condemned to the unutterable torments yet
it is
HELL OF THE BODY.
237
When a soul enters hell, condemned by the judg God, the devil executes the judgment. For us he He fixes in hell the place is king of hell, so he is also judge. where the soul is to be, the manner of her torment, and the St. Frances of Kome saw instruments of that torment. souls going into hell after they had been condemned by the They went thore with letters of fire judgment of God. He shall make all, both little written on their foreheads. and great, have a character on their forehead."* The letters showed the names of the sins for which they had been condemned to hell, such as blaspheming, or impurity, or stealing, or drunkenness, or not hearing Mass on Sun of hell.
ment
of
"
As or not going to the sacraments, and so forth. soon as one of these souls came to the gates of hell, the days,
devils
went and seized hold of
her.
But how do the
devils
As
the lions in Babylon took were thrown into their den. When the
take hold of these souls
?
hold of those who people were cast over the wall into the den, the lions opened their jaws and roared, and caught the people in their jaws
and crushed them, even before they had fallen to the So is a soul received when she enters hell. The ground. devils carry away the soul, bear her through the flames, and
down before the great monster, Lucifer, to be that horrible face judged by him who has no mercy. Oh He opens his mouth he delivers the of the devil set her
!
!
;
tremendous sentence, which all hear, and hell rings with shouts of spiteful joy and mockery at the unfortunate soul.
soul is then snatched away and hurried to that which is to be her home for ever and ever. All around her are devils, some to strike, others to mock. And the stroke of the devil may be learned from the story of Job. Satan went forth from the presence of the Lord, and struck Job with a grievous ulcer from the sole of hig
The
place
"
*Apoc. xii
THE PRODIGAL
238
S
COMPANIONS PUNISHED:
Then Job took a tile and top of his head. the on a dunghill. Now matter, corrupt sitting scraped when Job s friends heard all the evil that had come upon foot to
the
off
For they had made an appoint come together and visit and comfort him. And And crying, they wept and sprinkled dust on their heads. they sat down with him on the ground for seven days and seven nights. And no one spoke a word to him, for the^ him, they came to him.
ment
to
* grief was very great." devil gave Job but one stroke ; that one stroke waa so terrible that it covered all his body with sores and ulcers,
saw that his
The
making him look so frightful that his friends did not know him again. That one stroke was so terrible that for seven days and seven nights his friends did not speak a word, but sat crying, and wondering, and thinking what a terrible But the soul that has been con stroke the devil can give. demned eternally to hell, has, on one side, a devil to strike
He
minute for ever and ever, In what condition, then, will her body be after the devil has been striking it every moment for millions and millions of years ? But one comfort Job had when the devil had struck him his friends came to visit and console him, and when But in hell there will be no one they saw him they wept. to come to visit and comfort and sympathize with the soul ; neither father, nor mother, nor brother, nor sister, nor friend will ever come to console those who have once her.
will
strike her every
without stopping.
:
entered there.
Another instance
of the awful
power
of the devil
is
given
Aubry, an innocent married lady in To read the torments which the devil made this
in the life of Nicola
France. innocent person endure, is enough to make the hair stand When the Bishop of Laon held the Blessed Sacra on end. ment before the face of the poor, possessed woman and con*
Job
li.
HELL OF THE BODY. jured the devil, in the
name
239
of Jesus Christ in the Blessed
Sacrament, to depart from this innocent person, the devil felt horribly tormented, he made the poor woman writhe most fearfully. Her limbs cracked as if every bone in her
body were breaking. The fifteen strong men who held her could scarcely keep her back. They staggered from side to Satan tried to side ; they were covered with perspiration. escape from the presence of our Lord in the Blessed Sacra
The mouth of Nicola was wide open, her tongue down below her chin, her face was shockingly swollen hung and distorted. Her color changed from yellow to green, ment.
and became even gray and blue, so that she no longer looked It was rather the face of a hideous, like a human being. All present trembled with terror, and incarnate demon. turned away their eyes in horror, especially when they heard the wild cry of the demon, which sounded like the loud roar of a wild bull. They fell on their knees, and, with
began to cry out: "Jesus, have mercy The Bishop continued to urge Satan. At last the evil spirit departed, and Nicola, fell back senseless into the arms She still, however, remained shockingly of her keepers. In this state she was shown to the judges, and distorted. She was rolled up like a ball. to all the people present. The Bishop now fell on his knees in order to give her the "
tears in their eyes,
!
Blessed Sacrament as usual.
But suddenly the demon
i;e-
turns, wild with rage, endeavors to seize the hand of the Bishop, and tries even to grasp the Blessed Sacrament itself.
The Bishop
starts
back: Nicola
is
carried into the air;
and
the Bishop rises from his knees trembling with terror, and pale as death.
The good Bishop takes courage again he pursues the de mon, holding the Blessed Sacrament in his hand. Satan endeavors to escape, and hurls the keepers to the ground. The people call upon God for aid, and Satan departs once more with a noise which resembles a crash of thunder. ;
240
THE PRODIGAL S (COMPANIONS PUNISHED :
Suddenly he returns again in a fury, but the Bishop pur sued and urged Satan, holding the Blessed Sacrament in his of hand, till at length the demon, overcome by the power and smoke amidst forth went sacred our Lord s Body, was the demon at length ex lightning and thunder. Thus afternoon at three o clock the on ever for Friday pelled same day and hour on which our Lord triumphed over hell by his ever-blessed death. Nicola was now completely cured. She loft arm with the greatest ease.
She could move her on her knees, and thanked Clod and the good Bishop for all he had done for The people wept for joy, and sang hymns of praise her. and thanksgiving in honor of God and of our dear Lord in On all sides were heard the ex the Blessed Sacrament. Oh! thank God "Oh! what a great miracle. clamations Who is there now that could doubt that I witnessed fell
:
it."
of the Real Presence of our
ment "
I believe
now
Lord Jesus Christ
in the Sacra
Protestants present also said in the Presence of our Lord in the Blessed
of the Altar
?
Many
:
Sacrament. I have seen it with my eyes. I will remain a Accursed be those who have hitherto Calvinist no longer. Oh now I can understand what a kept me in error A solemn Mass." good thing is the holy Sacrifice of the Te Deum was intoned, the organ pealed forth, the bells filled with rang a merry chime, and the whole city was !
!
joy-
Here we have an innocent person tormented by the most frightful manner yet it is certain that the
in a
;
devil devil
could only torment her to the extent of the permission which he had received from God ; but hell is his domain,
God to torment and he pleases. This per mission is given him not for a few hours, or months, or No human or heavenly power all eternity. years, but for damned soul from tho ferocious barthe to rescue can go and there he has
strike the
full
damned
permission from
soul as
much
as
HELL OF THE BODY. and cruelty of the
barity
ment, to
is
devil.
Her
241 place, like her tor
eternal.
Besides the striking devil, the soul has also another devi mock at and reproach her. "Remember," says the
mocking
devil to the soul,
"
where you
are,
and where you
how short; the sin was, how long the punWhen you committed that It is your own fault. ishment. mortal sin, you knew how you would be punished. What a good bargain you made to take the pains of eternity in exchange for the sin of a day, an hour, a moment. You You cry now for your sin, but your crying comes too late. liked bad company you will find bad company enough here. Behold all the evil spirits, declared enemies of God and man, who in hell have power from God to tear and torment the damned as much as they like. They are your companions will be for ever
;
;
forever and
One day
ever."
a
demon, by the mouth of a possessed person,
spoke these terrible words:
"
When
a soul, after leaving the
given up to us, we know all the circumstances of body, the case, and this is necessary, for we are the executors of we know all the causes of his condemnation, his sentence that we may be able to impress upon him more forcibly the We represent to him the graces causes of his eternal woe. is
;
received, the occasions of salvation offered
him, the laws of
God which he could but would not observe, and at the T same time we overwhelm him with, torments. W hen some souls,
after
having tasted the sweetness of divine love,
become lukewarm, and
at last fall into hell, there is a spe perpetually beside them to remind them of the favors they once received but abused." Did you ever see two deadly vipers fly at each other ?
cial
demon
Their eyes burn with rage stings
They
; they shoot out their poisoned they struggle to give each other the death-blow. struggle till they have torn the flesL and blood from
;
each other.
The
like of this
happens in
hell.
There you
THE PRODIGAL
242
S COMPANIONS PUNISHED:
bad children, in dreadful anger, beating their pa they fly at them they try t take life away from those who gave them life. Cursed parents they shout, if you had not given us bad example, we should not now fee in hell." Accursed father cries a boy, ** it was you who showed me the way to the public-house." "Accursed mother cries a daughter, it was you who taught me to
may
rents
see ;
;
"
!"
"
"
"
!
"
"
!
You
love the world.
that
God
and made me
my
my
I
went into
"Cursed husband!"
ruin."
I knew you I was good I obeyed was you who led me away from God, break His laws. Like the devil, you ruined
cries that wife,
the laws of
me when
never warned
company which was "before
;
;
it
soul, and, like the devil, I will
torment you for ever and See in hell that young man and young woman how changed they are They loved each other so much on ever."
:
!
earth that for this they broke the laws of God and man ; but now they fight each other like two vipers, and so will
continue to fight for
all
eternity.
years ago a young man came in the middle of the night to a Kedemptorist convent in Europe. He rang the bell and knocked loudly at the door. One of the fath
Not many
ers who happened to be up went to open the young man fell at his feet, crying, in accents
door.
The
of despair,
help me, help me. I am lost! I am damned father thought that the young man had perhaps been drinking freely and was now suffering from the delirium tremens. He therefore advised him to go home but the father
"
"
!
!
The
;
young man besought him in him. in
my
"This
room,
very I
night,"
still
more piteous accents
said he,
to help
sleeping alone I saw before me the
"whilst
was suddenly aroused
;
She had the face figure of one with whom I had sinned. of a demon, and she was enveloped in flames. She cried in a voice that penetrated to the very
Accursed wretch never
let,
you
!
rest
it is tili
marrow
of
my
bones,
you who, have damned me; I shall She then you also burn in hell.
HELL sprang upon
me and
OF THE BODY.
gored
my
248
breast with her fiery
horns."
bared his breast. It was all At these words the the priest shuddered at the that so mangled and bleeding, to the house of the went both straightway sight They of it, and entered inmates aroused the young woman. They found her dead. and the room of the unfortunate creature, I shall not am I If said damned, once wretch wicked A Fool ! me." be alone I shall have many companions with tor new a be will do you not know that every companion were for torture a What you ? you and tormentor
young man
"
:
;
ment
remain chained together for life with your most bitter it be for you to remain in com enemy! What, then, will enemies of God and man for all pany with innumerable of strict no have courage to live in a cloister eternity? You have would good companions where many observance, you and holy. How will you remain in hell with numberless
to
damned
souls, that are the
shame
of nature, the
opprobrium
What an affliction of the universe, monsters of ugliness? to and torment never to have any one to look kindly on us, desolation What unspeakable to us speak a gentle word all civility, to be in a company whence all honor, all respect, but there where fury, ha banished are reigns all virtue and irreconcilable enmity ; where compassion has no !
;
tred,
of his misfortunes shall place ; where whoever complains eter bitter railleries; where during all be answered with the console to creature a found be not shall single nity there on the contrary, all will rejoice at damned soul but
where, her pains and everlasting perdition ;
;
where
all
the bonds of
where all beautiful relationship is friendship are broken where they shall mortally hate one another, and so in lost that a word of friendship shall never proceed from ;
;
tensely
where the father shall hate his son and the son his And they shall hate one father, and the friend his friend another with so much the more intensity as they have been Such is hell. instrumental in one another s ruin.
them
;
!
THE PRODIGAL
244
A
severe fright
A
world.
is
S COMPANIONS PUNISHED:
one of the most painful things in the
single indignant look that Philip II., King of Spain, cast upon two of his courtiers who behaved irreve rently in church, was enough to drive one of them out of his senses, and to cause the deatli of the other. Some years ago, a woman travelling through England came to an inn, where
she
stayed over night. During the evening the guests amused themselves by telling ghost-stories, and the lady went to her room, her mind filled with what she had heard. About midnight she was aroused by a strange noise. She sat up in bed and listened, but could hear nothing. She lay down again to sleep, and was again aroused.
Straining her ears, she heard distinctly sounds of the clanking of chains, footsteps coming up-stairs and moaning. The foot steps came nearer and nearer to the door. All on a sudden the door opened, and she saw in the pale moonlight a tall, spectral figure with long, matted hair, a grisly beard, and with clanking chains on his hands and feet. She tried to attribute
to her imagination ; but no, it was a terrible re to shriek, but the blood froze in her veins, the tongue clove to the roof of her mouth. The it
She endeavored
ality.
apparition drew near her bed.
was as
ghastly she ;
She could not move
were spell-bound. The strange visitor sighed and then cast himself at the foot of the large bed in which she was lying. Who can describe her agony, the long hours till morning ? She dared not, she could not move. When morning had come, the servant came to call her, and found her pale as death; even her hair had turned gray through terror in that single night. The strange visitor was a poor maniac, who had been kept in a distant room, and had broken his chain and wandered to the s room! it
moaned
;
lady soul will be lying helpless in the lonesome iarkness of hell. The devils come in the most frightful Bhr.pes on purpose to frighten her. holy religious saw at kis death two such monstrous and ugly devils. He cried
The damned
A
HELL OF THE BODY.
245
out, saying that rather than see them again lie wouid walk the day of judgment on fire of sulphur and molten metal. * tells St. us that till
she saw a
Bridget
condemned
to hell
coming out
woman who had been
of a lake of
fire,
without any
heart in her chest, without lips on her countenance, wit4i eyes dissolved on her cheeks, with serpents on her bosom,
who
cried out to her daughter, who daughter, no longer a child but a
was
still alive:
venomous
"My
serpent
!
Wretch that I am for having brought you forth, but much more so for having taught you to commit sin As often as you return to the commission of sin, from the bad ex ample I gave you, my pains are fearfully renewed." The hearing is continually tormented. You have heard, You may perhaps, a horrible scream in the dead of night. !
last shriek of a drowning man before he went into his watery grave. You may have been shocked in passing a mad-house to hear the wild shout of a mad
have heard the
down
man.
But what
are these to be
compared
to the horrible
uproar of millions and millions of tormented creatures mad with the fury of hell ? There the damned are heard roaring like lions, hissing like serpents, howling like dogs. There are heard the gnashing of teeth and the fearful blasphemies of the devils, and, above all, the of the thunders of
roaring anger, which shakes hell to its foundations. There is in hell a sound like the noise of many waters. It is as if all the rivers and oceans of the world were (rod
s
pouring
themselves with a great splash down on the floor of the dismal abode. Is it really the sound of waters ? It is. Are the rivers
and oceans of the earth pouring themselves into hell ? No ; it is the sound of oceans of tears running down from the eyes of the damned. And those tears run eternally. They cry because the sulphurous smoke torments their eyes they cry because they are in darkness they cry because they have lost the beautiful heaven, and are shut out from the face o* ;
;
* B.
vi.,
Revel,
lii
THE PRODIGAL S COMPANIONS PUNISHED ;
246
God
they cry because there is no hope of redemption fo\ It is thus that the hearing of the damned is tortured,
;
them.
because they listened with sinful pleasure to so many slan derous discourses, to so many immodest conversations, te so many words of double meaning.
The scent, too, has its peculiar torment. There are some diseases so bad, such as cancers and ulcers, that people car not bear to breathe the air in the house where they are. There is something worse. It is the smell of death, coming It is related in the from a dead body lying in the grave. life of St. Walburga that a murderer, having killed a pilgrim, The took him in his arms to bury him in a hidden place. murdered body clasped him so strongly that the wretched assassin could not by any means detach himself from it, even with the sword, so that the mangled body, by stench, caused the death of the murderer.
But what says that
is
if
the smell of death in hell
?
St.
itf
Bonaventure
one single body was taken out of hell and
laid
on the earth, in that same moment every living creature on the earth would sicken and die. Such is the smell what then will be the smell of death from one body in hell of death from countless millions of bodies laid in hell like sheep ? This torment is inflicted upon the damned because, ;
while on earth, they liked to stay in the pestiferous air of oad companions, of public-houses, of the houses of ill-fame, of those
The
low haunts of sin and shame which lead to
taste, in
punishment
of gluttony
hell.
and intemperance,
tormented by ravenous hunger. The prophet Isaias says (chap. ix. 20) that in hell hunger will be so horrible that Tormented by every one shall eat the flesh of his own arm. from asked thirst, hell, Dives, nothing of insupportable Abraham but a drop of water, while he was tormented with is
gall,
wormwood, and disgusting
rants forced
molten metals.
liquids.
The Roman
ty
martyrs to drink boiling resin and But torture such as this gives no idea of the
several
HELL OF THE BODY.
247
torments prepared by the devil and his angels for those who into his hands.
fall
The "
He
damned is tormented in various ways. and worms into their flesh, that they may
feeling of the
will give fire
burn and
feel for
there will be
ever."
*
St. Basil assures
us that in hell
worms without number, eating the
flesh,
and their bites will be unbearable. St. Teresa tells us that the Lord one day showed to her the frightful place of hell. She says that she found the entrance filled with venomous insects. The bite or the pricking of one insect on the earth sometimes keeps a person awake and torments him for hours. What will be his suffering in hell, when millions of them make their dwelling-place in the mouth, the ears, the eyes, and creep all over the body, and sting it with their deadly stings through all eternity. There will be no
escape from
them where
it is
not allowed to stir hand or
foot.
Above
all,
by fire by a mountain of
the feelings of the fire
damned
so scorching, so hot
bronze thrown into
it
will be tormented and intense, that a would melt in an
which burns everything, but burns nothing away, which causes all kinds of torments, and the pains of
instant
a
fire
a fire made by God for the diseases purpose of being a fit instrument of His vengeance a fire enkindled in the wrath of the Almighty f to burn the souls as well as the bodies
a fire that has no need of fuel to sustain it, be ing kept alive by the power of God a fire that devours the reprobate in such a manner as to preserve them in order to devour them constantly for ever and ever a fire that pre serves in the damned as much sensitiveness to sufferings
as it has activity to cause
them
to suffer
which is, as it were, intelligent, making a distinction between sinners, between the senses and the mental faculties which have served as instruments to offend the Almighty, and pro* Judith xvi
a
f
fire
Deut. xxxii.
83.
THE PRODIGAL S COMPANIONS PUNISHED:
248
portioning the pain to the degree of perversity which punishes a fire so penetrative as to identify itself, as were, with its victims a fire of which our fire on earth
only a picture of
fire
a
fire
which
is
it
it is
and sombre, can torment the
sad
serving only to make visible such objects as So there is in hell only one night one everlasting sight. No stray sunbeam, no wandering ray night of darkness. of
starlight, ever strays into that
deep darkness.
All
is
thick, black, heavy, aching darkness, which is made worse by the smoke of hell. Stop up the chimney when the fire is burning, and in half The great fires of an hour the room will be full of smoke. hell have been smoking now for nearly six thousand years There is no chimney to they will go on smoking for ever. there is no wind to blow it away. take this smoke off Great, black, sulphurous clouds rise up every moment from the dark fires, till the roof of hell stops them, and drives ;
;
again. Slowly they go down into the abyss, where they are joined by other clouds. Such is the fire that surrounds the damned, as a coffin A house on fire is not an uncom surrounds a dead man. mon sight, but a house made of fire has never been seen. Hell is a house made of fire. The roof and the walls are red-
them back
hot
;
the floor
is
like a sheet of red-hot iron.
Torrents of
Floods of and brimstone are constantly raining down. fire roll themselves through hell like the waves of the sea. The wicked are sunk down and buried in that fiery sea of destruction and perdition. Every one of them is lying fastened as it were in a coffin, not made of wood, but There the reprobate lies, and will lie for ever. of solid fire. the the sides of it scorch him It burns him from beneath him close down the lid on ; upon top presses heavy burning
fire
;
He pants for breath; He gets furious. he cannot bear it. hands against gathers up his knees and pushes out his
the horrible heat within chokes him.
he cannot breathe
He
;
;
SELL OF THE BODY.
249
His hands and knees the top of the coffin to burst it open. He tries with all burned by the red-hot lid.
are fearfully
strength to burst open the coffin, but he cannot He gives it up He has no strength remaining. succeed. and sinks down again, to feel once more the horrible Again he tries, again sinks down, and so the choking. his
struggle goes on for ever. But not only are the
enclosed in
it as
damned surrounded by
within a coffin
penetrated with the
fire
of hell.
;
fire
and
they are also thoroughly All the body is salted with
burns through every bone and every muscle. is trembling and quivering with the sharp nerve Every So this fire will burn the soul as well as the body. flame. Take a spark out of the kitchen fire, throw it into the fire.
The
fire
and it will go out. Take a little spark out of hell, than a pin s head, throw it into the ocean ; it will not go In one moment it would dry up all the waters of the out. is an "It ocean, and set the whole world in a blaze. sea,
less
unquenchable
fire."
*
A priest who table was
spent some years in Italy told the following In that at Naples, he was shown a table. seen the impress of the hand of a damned soul that
appeared
to a
story.
When
eternal ruin. te
You
young man who had been the cause of her She appeared to him all on fire, and said :
In saying this, she touched the table but slightly with her hand, and as her hand, like the rest of her body, was all fire, it burnt the table,
are the cause of
and
left in it its
my
damnation."
impress for ever.
Not long ago a young man came in all haste to a priest, Why begging him to hear his confession without delay. are you in so great a hurry to make your confession?" said "
( the priest. Alas your reverence ; I have been unfortu nate enough to commit a great crime with a young lady. !
She died immediately after the sinful *
Matt.
ii.
action,
and appeared
THE PRODIQA L S OOMPA NIONS P UNISHED :
250
me
in a most frightful state. She was all on fire all on from head to foot. She threatened to take away my life, and draw me into hell, and torment me there for having to
fire
been the cause of her eternal damnation. confession please hear it at once, that
my
father I
may
!
hear
not go to
hell!"
See, then, careless Catholic, trembling slave of humai respect 1 you who have stayed away for years from confes sion because, forsooth, you had no time ; because, of course, none but tho it was not fashionable to go to confession
poor, low Catholics, the low Dutch and Irish, as you call them, go to confession see here is the end of your in difference, here is the end of your false pride, of your fash
ionable neglect, here ing, devouring
fire
is
the end of
all
fire,
living, tortur
!
See, unhappy man, poor slave of human respect you who have preferred that secret society, that oath-bound !
club of Freemasons or Odd-Fellows, to the holy Church of the living God, here is the end of all your godless secrecy, it is fire. You bind of all yaur oath-bound fellowship that noble gift of God you enslave it by sinful secret, oaths; in hell you shall be bound to
your free will so
many
that fiery dungeon by chains that shall never be broken. Unhappy man you who have so often dishonored God !
by cursing and blaspheming, by immodest and slanderous conversations, see here the end of all
your calumnies, of
all
all your blasphemies, of of double meaning it words your
is fire.
And
who neglect your children s send them to Catholic schools, to
you, careless parents,
education,
who
neglect to
Catechism, to Mass on Sundays and holydays of obliga who scandalize your little ones by neglecting your
tion,
by drunkenness, by shameful conduct, see, unnatural here, parents, here is the end of your neglect see, here is the end of your scandals. religious duties,
HELL OF THE BODY.
251
The revengeful man or revengeful woman may here see You will not forgive, you will not speak
the end of hatred.
to your neighbor, you will not salute those who have offend ed you. Behold the end And you, unhappy drunkard, see the end of all your broken promises, of all your drunk enness ; it is the avenging fire of hell. Behold the end !
and
home
final
eternal
fire
of all unrepentant and of hell.
unpardoned
sin in the
Are these things
fables, or are they Gospel truths? They cannot be denied; Jesus Christ has taught them; faith
them
teaches
What
folly,
the Scriptures and ; theologians attest them. then, to purchase by a momentary pleasure
everlasting torments! If a person said to If you cast yourself into a burnyou, ing furnace, I will give you a kingdom," would you be fool ish enough to do so? The devil says to you, "If you cast yourself into hell, I will give you a little pleasure in yielding to your passion," and will you be senseless enough to yield ? You cannot bear to hold your finger in the flame of a lighted candle, and yet you show so little fear of the eter nal flames of hell ! Is not this the greatest blindness and Well did three noble folly ? youths answer their wicked "
companions, who tempted them
to
abandon their
piety and devotion by saying Your you are too delicate; this kind of life
life of
"
:
life is is
not
too severe fit
for
The youths thus "
If I
repulsed their wicked suggestions. One cannot now bear the crosses of a Christian life, be able to suffer hereafter the of hell
how shall I The other answered: bear
much,
;
you."
pains
"Because
I prefer, for
lam
delicate,
?"
and cannot
the sake of heaven, to undergo a
little
severity during my short stay on earth, rather than suffer eternal The third replied: "I can punishments." suffer here below, because God will assist me with His grace ; but in hell I would be entirely abandoned by God for ever *
What
beautiful
sentiments
!
what wise answers
!
Even
THE PRODIGAL S COMPANIONS PUNISHED :
252
Christian should often repeat them to himself. He should that all the crosses and trials in this world last
remember
but for a short time that they disappear altogether, as it if compared with the everlasting torments of hell. ;
were,
He this
should never forget that the sinful pleasures and joys of world are in hell turned into most excruciating pains.
This wholesome remembrance will induce him mortal
and lead a holy
sin,
In the
lives of the
to
avoid
life.
Fathers of the Desert, we read that a
holy hermit named Martinian had already passed twentyfive years in a most austere Tetreat. His virtue was much extolled.
A
will
engage
woman named Zoe said one day before Bah I have no faith in his virtue, and 1 make him do whatsoever I desire." She
wicked
some persons:
"
!
to
dressed herself in her finest apparel, over which she put on some tattered rags, and, taking some provisions with her, set
out for the desert where dwelt the holy hermit. It was late when she reached his cell. She told him she had lost her way, and must crave his hospitality for the night.
at night
Martinian was touched, gave up his cell to her, and passed the night outside. Next morning the wretch stripped off her rags, reappeared before the hermit, and shamefully urged him to offend God, telling him that no one would know anything of it. Martinian hesitated a moment how to answer, but all at once he told Zoe to wait a few moments. Retiring to a corner of his cell, he heaped up wood and kindled a great fire. Then taking
fire.
The temptress ran
in,
tinian took occasion
times
how
"
:
he sat down on the ground and put The pain soon made him cry aloud. and then started back in terror. Mar
off his sandals,
his feet in the
Alas
!
from
if I
this circumstance to exclaim several cannot bear this fire for some minutes,
shall I bear the fire of hell for all eternity
"
?
Zoe was
so touched by this reflection that she
changed her
became a saint. Let us also profit by this
Let us not add by our
reflection.
life
and
HELL OF THE BODY.
253
gins fuel to the fire of hell. Let us, by heartfelt sorrow, by a sincere confession, and by a true amendment of our life, endeavor to escape the horrible flames of that fire. Let
us avail ourselves of the light of those eternal flames ; let that light be to us a guide to lead and keep us on the narrow
path that leads to the eternal joys of Heaven.
CHAPTER THE PRODIGAL
S
XIV.
COMPANIONS PUNISHED
HELL OF THB
SOUL.
SURIN,
"FEATHER A century,
relates
a learned theologian of the seventeentl the following curious event, whicl
took place in 1634, at Loudun, in the diocese of Poitiers Several persons possessed of the devil were exorcised, anc the priest who performed that difficult task sometimes in, terrogated the evil spirit on questions of great interest, One day he said to him In the name of God, I command "
:
thee to tell
me what pains
are suffered in hell
"
!
"
Alas
!
ansM-ered the evil spirit, we suffer a fire which is never ex tinguished, an eternal curse, and especially a rage, a despair impossible to describe, because we can never see Him who "
made us and whom we have
What by our own fault." wouldst thou do to enjoy the sight of God, were such a thing Oh if God could permit it, I would consent possible ? with all my heart to climb a pillar that would reach to heaven, were it all over bristling with sharp points, keen edges, piercing thorns. I would consent besides to suffer ten thousand years, only to have the happiness of beholding "
lost
"
"
!
God
for a single
moment.
lose in losing the grace of
Ah God
if
!
men knew what
they
Such was the reply of the devil, and surely he ought to know what is the greatest torment in hell, he who has been the enemy of God and "
!
living in hell for so many ages. It would seem that the greatest torment of hell is the in telligent fire
gnch
is
which devours the unhappy reprobates; but case. The most excruciating torment of all,
not the
264
THE PRODIGAL S COMPANIONS PUNISHED. the most intolerable for the
human
255
soul, is to be deprived
God, with the thought of being deprived of him This is what is called the pain of loss. And to understand in some measure what this pain of loss is, we must remember that we have been created to be for ever happy. This love, this yearning for happiness, which every one feels in his heart, will never be destroyed, not even in hell. Impelled by this desire, and blinded by passion, men
of seeing for ever.
seek happiness in riches, in sensual pleasures, in drunken ness.
They
try to find happiness in politics, in acquiring
an honorable position in society, in the pursuit of earthly knowledge. These vain images of happiness deceive many At the hour of until the soul is severed from the body. death, all these false, fleeting pleasures disappear, and God, the true source of all happiness, stands unveiled before the
He shows Himself to her soul in all His ravishing beauty. in His power, in which He created the whole world out of nothing He lets her see His wisdom in governing the world ; He lets her see His love, in which He became man, died for us, and even gave Himself as food and drink in the ;
He lets her see His liberality, with which Ho rewards the just in heaven. Yes, God shows Himself to the soul such as He is He lets her have as great a knowledge of all His infinite perfections as she is capable of attaining, in order to make her understand most clearly the infinite eternal happiness which He has prepared for This knowledge those who served Him faithfully on earth. of the greatness, amiability, and goodness of God will remain Blessed Sacrament.
;
imprinted upon the soul for this
knowledge, which
is
In the light of to the soul in a mo-
all eternity.
communicated
nent, she will also see the justice of the punishments which aod inflicts for ever in hell upon those who did not keep His
;^ommandments.
Then
it is
that the soul rushes towards of
an intelligent immortal
God with
spirit.
If
all
the
you have
THE PR ODIGAL S COMPANI oxs
256
P UNISHED
.-
ever stood upon the banks of the Niagara and gazed on the you must have noticed how the waters hurry on past rocks and trees, roaring and and till at last rapids,
foaming bounding, they leap wildly into the yawning abyss. Such a sight is at least a faint picture of the fierce impetuosity with which the soul rushes towards God, the source of all happiness, after she has left the body. But who can describe the wild of the soul
agony
when she
finds herself repelled from God, tied down by the chains of hell, oppressed by the heavy weight of mortal sin ? The famished soul yearns to possess God, the centre of her happiness, but all her efforts are fruitless ; she is cast off from God ; she is chained for ever.
Were
the riches of this world, were all the honors, all the pleasures, of this life placed before the soul, she would turn away from them at that moment she would curse them all
;
all.
The
py only
lost soul yearns for
God
alone, for she can be
hap
in God.
In our present life, we do net feel any great sorrow for not seeing God, because we are not yet in the right state to ex
A
perience sucli pain. king at the age of three or four years would feel no pain at losing his kingdom ; he would even play with the usurper who wore his crown and wielded
but at the age of twenty or thirty, when his formed, he would feel such a calamity very In this life we are but as children, not capable of
his sceptre
judgment keenly.
;
is
being greatly afflicted for not seeing our Lord. But no sooner has the reprobate soul left the body than she sees clearly, and understands what she has lost. perfectly,
She sees the immense happiness she would have had in heaven with God and His angels and saints. And now she sees that all this happiness is lost and for ever.
lost hopelessly
child that has lost
its
mother
lost
by her own fault
How painful is the cry of a How heartrending are the !
wailings of those whose sister
is leaving them to go to a strange country, perhaps never to see them again Ima!
HELL OF THE gine, then,
How iuviced "My
257
what the wailing will be when the soul hears from God Depart from me, accursed one,
these words for ever.
SOUL.
"
:
"
just are the judgments of God During life, God that sinner, God wished to dwell in his heart. !
delight,"
says He,
"is
to be
with the children of
But that man despised God ; he drove God away from him by his sins. How often did Jesus stand at the door of the sinner s heart and crave admittance. Jesus watched and waited patiently there, but that man would not hearken to His voice, he hardened his heart. How often did God call and invite him to give up sin and return like the God promised to prodigal son to the bosom of his father. receive him with open arms and to give him the kiss of God wished to fold him under His wings, as the peace. hen folds her little ones; but he would not come. And now, all is changed. God s terrible threat is fulfilled upon men."
You shall seek me, but you shall not find You renounced me, you left me, you turned your
that sinner me."
"
back upon me and clung to creatures, preferring them to me, your God and Maker, and placing all your happiness in them. It is just, then, that I, your God and Redeemer, should also despise you and banish you from my presence,
and from the happy company of all my faithful servants it is just that I should curse you with a father s curse, with a mother s, a Creator s, a Redeemer s curse. Depart from me, accursed one, into everlasting fire. ;
"
"
Then it is that, seeing God without the hope of ever enjoying Him, the sinner s unrequited love turns into an intense and devilish hate. Then it is that the sinner curses God the Father, who created him he curses God the ;
who redeemed him he curses God the Holy Ghost, who sanctified him. Then it is that he curses all those who helped in causing him to lose God. Then in his Son,
impotent fury he
;
curses
himself
for having lost
God.
THE PRODIGAL S COMPANIONS PUNISHED:
258
Accursed be the hour in which be the day on which I was born.
I
was conceived accursed Cursed be my father and ;
mother, who neglected to watch over me, who neglected to send me to a Catholic school, to church, to have me instructed in religion. Cursed be those wicked companions who led me into sin. Cursed be those bad books that caused me to lose my faith, to lose virtue. Cursed be
my
those shameful secret sins which I
committed so
often,
never confessed, and never truly detested. The lost soul even curses the sweet Mother of God and all the Saints and Angels, whose loving mercy she She curses the precious Blood of Jesus Christ, despised. which was shed for her on the cross. She curses the Sacra
ments, which she so often neglected or abused. She curses the holy Church, which taught her the doctrines of saving Christ. She wishes to destroy God, but feels that she
She curses God, but knows that God is loved powerless. and adored by thousands of happy beings, who enjoy that Heaven that she has lost. Henceforth the memory, the intellect, and especially the will of the reprobate soul will be most frightfully tormented for having lost God. is
The
lost
sinner will
remember with how
he might have avoided hell. So little was required for "
make been
!
to
little
will repeat
trouble
to himself:
my salvation ; it was only to a good confession. What little labor would this have Because of a little shame I did not make it. How
foolish I
How
He
was
!
often did
make
the
How often did I hear the truth in sermons my conscience and my friends admonish me confession But all in vain. How many !
!
have committed more and greater sins than I. But they were wise enough to confess their sins, and do penance in time ; they are in Paradise. What a fool I have been I !
am
lost for ever
my own
But now this repentance is unavailing these reflections come too With this torment of the memory will be combined that through
fault.
late."
HELL OF THE of the intellect,
which
make
will
259
SOUL.
the most fatal reflections.
I loved ease During life," the sinner will say to himself, and luxury, fine garments and a costly dwelling. To gain I stole from these, I scrupled not to defraud my neighbor. "
"
I employers, I took false oaths, I joined secret societies, from I virtue. sold even Mass, neglected stayed away my the Sacraments, denied my faith, and turned my back upon
my
I was willing to commit every crime, pro vided I could become rich, provided I could dress in costly How garments, and live in a rich and splendid dwelling. is my torment now that I find myself torn from
Jesus Christ.
frightful
that luxurious dwelling for which I sacrificed my faith, my soul, my hope of heaven, to find myself plunged into the horrid darkness and the devouring flames of hell. During life, I
loved liberty and license. The Church of God com to hear Mass on Sundays and holydays of obli
manded me gation
;
she
commanded me
and fast-days, once a year
;
to
go
she forbade
trate or preacher
;
me
to
she forbade
and marry another.
But
from meat on Fridays and communion at least
to abstain
to confession
marry before a
me
to quit I refused to bo
my
civil
magis
lawful wife
bound by
these
God com be free, and do as I pleased. manded me to keep away from the meetings of heretical to keep away from balls, theatres, and other haunts sects
laws
I
;
wished
to
;
immodest and dangerous company, to give up immodest and sinful practices. But I wished to be free, How terrible is my agony, to think and act as I pleased. I find when myself bound hand and foot, my despair now, of sin; to avoid
and chained
like a galley-slave to the dreary
dungeon
of
hell!
During calumny,
my to
and words of double mean my punishment in hell, where I blasphemies, wailing, and shrieks
lifetime, I loved to listen to backbiting
immodest
discourses, to
How great now is hear nothing but curses, When on earth I loved the darkness. of despair ing.
!
I chose
THE PRODIGAL S COMPANIONS PUNISHED.
260
the darkest night, I chose the most secret nook, in order to my brutal lust. Now that I find myself in hell, I I loved to gaze upon shall have darkness, eternal darkness.
gratify
immodest objects;
I loved
to read
immodest books.
Not
only in the ball-room and the theatre, not only in the house of ill-fame, but even in the church, in the house of God, I fed
me.
my lustful eyes by gazing immodestly on those around Now that I am in hell, my eyes shall look upon no
other objects, they shall see most hideous demons and the While on earth, I loved to ghastly souls of the damned.
drink and drink until
I degraded myself below the level of not wish to give up liquor, though my friends, my wife, my children, the priest of God, conjured me to do so. Now that I am in hell, I shall drink my fill
the brute.
I did
of torturing
fire,
of the poison of serpents, of the gall of
When
on earth, I was not willing to give up that dragons. unlawful company which God and the Church forbade me I was not willing to give up the secret society I to keep. had joined. I rather gave up my religion, the holy Sacra ments, and my hope for heaven than renounce that society. I was not willing to give up visiting the bar-room, associat ing with drunkards and gamblers, though my friends, my children, my wife, and the priest of God conjured me to do I was not willing to give up that house which was so so. Now that I find myself often the occasion of sin for me. in the gloomy vaults of hell, I have for company the most degraded beings that ever existed. I have the company of a countless multitude of villains, murderers, blasphemers and
madmen
all chained together, all tortured by unquencha by the never-dying worm, howling and shrieking in mad despair. Such are and will be my companions for Here ever, for having chosen to live and die in mortal sin. I have no longer a protector, a friend, a loving father, a
ble
fire,
kind mother.
No
nature, the strong
;
all
the ties of friendship, all the ties of ever broken, for ever
ties of love, are for
HELL OF THE
SOUL.
261
turned into devilish hate. soul, insults
much
as
lie
Every evil spirit, every damned me, curses me, tortures me, in his fury, as I must submit to all I must submit pleases. ;
to
in just punishment for the will of God on earth. it,
having refused
to
submit
to
you have ever been on the ocean on a calm moonlight might have noticed here and there a small wave arise and tremble for awhile in the shining moonlight, and then sink back and be lost in the bosom of the boundless ocean. Such is time such is all time, counting from the beginning of creation to the end of the world. Like a wave it arises, sparkles for an instant, and then sinks back to be lost for ever in the silent ocean of boundless For If
night, you
;
eternity existed before time,
when time
exist
How
shall be
and eternity
eternity. will continue
to
no more.
to describe the eternity of the pains of the
damned
.
would require the language of an It would angel. require the language of those fallen angels who have been suffering the torments of hell from the beginning of the world. Could It
one of those
stand before us at this moment, and of the loss of a soul could he but speak of the death of the soul that death that never dies. Let him tell of the anguish of that remorse that comes too late, and never Let him goes away. lost spirits
describe the
meaning and significance
"
"
;
describe the fierce
worm, that never its
fire,
that never quenches
;
the
gnawing
Let him dilate on heaven and all the heaven not Let him possessed or enjoyed.
beauty
dies.
describe the eternal regret of a soul that had been created for heaven, that had once even half-tasted of its happi ness,
him
then tell
lost it all,
and
of the loss of
lost it
God
of
through her own
fault.
Let
God the supreme, the unut
terable beauty, the boundless ocean of joy and happiness. Let him speak of God s infinite love, of His excessive desire to
make His
lost
!
Oh
!
creatures happy, and yet all lost, irreparably could such a spirit speak to us now, we should
262
THE PR ODIGA L S COMPANIONS
never forget
no feeble
it.
human
P UNISHED
:
Could he stand before us, we should need For whatever man can say or ima words.
gine of hell must fall infinitely short of the dread reality. No eye has seen it nor ear has heard it, nor has it ever en tered into the heart of store for those
who
man
what God has
to conceive
in
hate Him.
For ever to suffer, with never a ray of hope for ever to for ever to hunger and burn,, and never to be refreshed for to be ever to rave with im never and appeased thirst, potent fury, and never to be pitied for ever to despair, and ;
;
;
;
fearful eternity never to be comforted To suffer the torments of fire is an excruciating pain, but The martyrs have exulted in the yet it may be endured. !
midst of the flames. To suffer the pangs of shame and re morse is an awful pain, which few can bear. To be deprived for a time of the enjoyments of Heaven, of the possession of God, is a pain which far exceeds all corporal suffering. But were all these pains and torments of hell to be united and in creased a thousandfold, and were they to last for millions and millions of years, provided only that they once came to an
Were God to send end, then would hell cease to be a hell. an angel from Heaven to announce to the damned that, af
many millions of years as there are grains of sand on the shores of the sea, their torments would come to an end, how great would be their happiness. Their blasphemies, their howlings of despair, would cease they would burst
ter as
;
forth into canticles of praise and gladness ; hell would be changed, as it were, into Heaven. But this happiness shall
never be theirs.
A
sermon of an hour s duration now seems an age in at times, a half an hour s prayer is too wearisome length men have not the patience to wait even to the end of the ;
;
The crying of a child, the moan or Benediction. is insupportable ; the fast of half a of a sick person, ing is an afflicday frightens them ; the very name of penance
Mass
HELL OF THE tion.
A
SOUL.
263
headache, a toothache makes them so impatient all those about them. But not pain or
that they disturb
penance only even the finest music, the most palatable food, the most agreeable company, becomes intolerable if it lasts too long, or if it is always the same. Let those, then, who cannot bear a harsh word, who cannot prevail on themselves to confess the secret sins
say
how they
which weigh on their conscience,
will be able to suffer the fierce
torments of
hell for all eternity ? There they will listen, not to a ser mon, not to pleasant music, but to wailing and howling
and gnashing of teeth, blasphemies and shrieks of despair. There not a mere headache or toothache will afflict them, but spasms, anguish, and torments unutterable not for an ;
hour, not for a long night, not for one whole week, not for vme entire year, but for myriads of ages, for endless centu ries, for ever and ever, without relief, without hope, without end, as long as God shall be God. How many are there now living in hell who, could they What a story speak, would testify to the truth of this. could Cain, the first murderer, tell Ah he cries, I "
"
!
"
!
have been suffering here for thousands and thousands of years, but my sufferings are not for one moment lessened. after day, month after month, year after year, the world grew older and more wicked, till at last the great deluge came, and cleansed the earth with its avenging flood.
Day
The deluge came and went, but not for me. earth was covered with water, but not a drop to quench my thirst not a drop fell upon
The whole came
my
to
me
burning
tongue.
The prophets appeared upon the earth, and foretold the and growth of vast kingdoms and empires. Ages after ages rolled by, and at last their prophecies were fulfilled. The day dawned when these kingdoms and empires arose. They grew powerful, and, as ages passed away, declined or were shattered by the storm of revolution. They crumbled "
rise
THE PR ODIGA
4
3
COMPANIONS
L>S
P UNISBED
:
away one by one, and sank back
into f orgetf ulness. B ut these countless, changeful years there carne no change for me. I have been ever burning, as I am still burning, in these flames, and I must burn here for all eternity,
with
all
The prophets foretold that the Redeemer would one day come and save the world, and after long years and ages of He was weary expectation the Redeemer came at last. born He lived and died to redeem the world He saved the world, and returned to Heaven but for me there was and is "
;
;
;
no redemption." For how many years has the unhappy Judas been burning in those fierce flames, and how many tears of bitter remorse has he shed! When shall his torments end? When shall God wipe away his tears
?
Perhaps when he
have shed as
shall
many tears as there are grains of sand on the sea-shore, leaves in the forest, drops in the ocean, and stars in the firmament. Perhaps then an end may come to his sufferings. His tor ments shall be then beginning. Add a million of years to eternity, and it shall not be increased ; take away a mil lion of years, it shall not be diminished. Even then their
not a
is
eternity
moment
lessened, for theirs
never ends, a death that never
What tongue damned
shall
describe
The weight
soul ?
an end that
is
dies.
the
fate
unhappy
of
the
an endless eternity presses upon her like a huge mountain. She looks up to heaven it is for ever closed In her agony she cries against her. of
:
aloud:
"0
blessed gate!
never open for possess thee ?
me
me ?
sh.-ilt thou gate of Paradise Paradise of delights shall I never !
!
blessed light shalt thou never shine for of God s parting malediction rings in She looks at the gates of her Never, never !
The thunders
"
?
her ears
"
:
"
!
shalt thou never open for me ? prison and cries gate She hears a voice that distinctly says to her: "Never, "
:
never
!"
"
!
for the gae of hell
the Almighty.
is
sealed with the dread seal of
HELL
at the torments that
She looks torments
"
OF THE SOUL.
fire
!
!
265
surround her and
you never give
will
me
cries
:
moment s
a
"
Never, never She looks into her guilty conscience. All the sins of her her bleed past life are preying like ravenous vultures upon I never shall Oh in she and shrieks, despair: ing heart, "
"
relief ?
!
"
!
have one hour, one solitary hour, wherein to blot out these damning sins with the sweet tears of repentance ? Oh for one single hour to cast myself at the feet of the priest of !
from
Gocl, to hear
his lips the sweet
thy sins are forgiven. will
words
happy years
you never more return
of
:
Go
my
in peace; childhood
!
blessed hours of innocence
?
never see you any more ? Never, The angel of God has sworn by Him that liveth never that time shall be no more." for ever and ever How great is the pain which a sick man feels whilst lying
and peace
"
I
shall
!
!
"
on a bed of cannot
fever.
He
sleep.
Throughout the long weary night he throb of his burning brow
feels every
he hears every tick of the clock
;
he counts each
;
moment
How long the night seems ; it slowly drags along. How eagerly does he yearn every hour seems to him an age. What would be his and pray for the morning light. as
misery were the light of morning never to dawn, and that long dreary night of pain to last for ever What must the agony of the damned be, as they try to !
fire, and peer through the thick darkness of that long, long night "Watchman, what of the Custos, quid de node?"
turn around in their bed of
!
"
"
night
?
*
How many
hours of our torments have already
ended ? When redemption dawn upon us ? The pendulum of eternity swings from side Never, never to side, and with every stroke the fearful words are heard ?
passed shall the
When
shall this dreary night be
morning
of
our
!
:
ever, for ever!
The hands
of that eternal time-piece never
Isa.xxi.ll.
THE PRODIGAL S COMPANIONS PUNISHED :
266
move round, but point always damnation
of
For ever For ever
:
fearful eternity
!
to the
same dread sentence never
for
ever
shall they burn in never shall it die.
that
never,
!
fire.
For ever For ever gnaws the worm shall they howl and gnash the teeth ; never shall they be For ever shall they be excluded from the face comforted. ;
God
of
;
for ever rejected by Jesus ; for ever accursed by Never shall they hear one word of bless
the Holy Ghost.
ing
;
For ever
never one word of consolation.
agony
;
for ever their sins
fearful eternity
lasts their
for ever their despair.
;
!
Fain would
the
damned
destroy for ever their
annihilate
unhappy
themselves,
existence,
and
but in vain.
They can only increase, they can never end, their torments. God of justice, God of In their agony they cry aloud: vengeance come, destroy me ; annihilate this being Thou But God is deaf to their cries. He hast given me." "
!
offered
them
eternal
shall seek death,
and
life,
it. Now they He offered them Now they shall
and they refused
shall not find
it.
redemption, and they spurned His oiler. yearn to be redeemed, and redemption shall never be theirs. come and kill us, come and they cry, ye demons The rush demons upon them and torment destroy "
"
"
!
us."
destroy them they cannot. They led a life and pleasure while on earth it is but just that they shall now live a life of endless torment in hell. They refused to glorify God s mercy while on earth, now they shall glorify God s infinite sanctity and justice for ever. The sun shall rise and set, and the moon grow full and wane again the grass shall grow green and wither, and the the birds sing, and their song shall be hushed in death men shall be born, and shall flowers shall bloom and fade make merry and die away, and nations shall rise and flourish, and sink back into f orgctf ulness the whole earth shall be shaken by whirlwind and earthquake yea, the heavens and
them anew, but of ease
;
;
;
;
;
;
HELL OF THE
SOUL.
337
the earth shall flee away before the face of God, and be folded up as a scroll, and the blessed shall enter the joys of heaven, and their song of gladness shall resound for ever and ever; while the unhappy damned shall be in that
burning
fire
that changes
and
riot
without end, as long as
The
is
God
is
not lessened
without hope,
God.
celebrated Joseph Dominick Mansi, one of the most men of his age and of all Italy, in his youth did not
learned
lead a very regular
His profession was that of a notary. a church where a sermon was
life.
One day he passed
being preached. Impelled by curiosity, he entered. The subject of the sermon was the eternity of the torments of the damned. From time to time the preacher paused, and electrified his
audience by crying out eternity that The tone in which he pronounced these words produced an He left extraordinary effect on Mansi. the church absorbed in thought, and went on his way. Only now and then he stopped, and repeated to himself: eternity that shall never end On returning to his house, just as he was about to sit down to an inner shall never
"
:
end
"
!
"
"
!
table,
voice seemed to repeat the eternity that shall never end at prayer
and
at business
same words
in
his
ear:
"
"
!
alike,
By night
as well as
that important
sounded in his ear and occupied his mind.
by day,
sentence
Touched, at became
length, by this heavenly warning, he left the world, a priest, and in 1769 was consecrated
Archbishop
Lucca.
May
of
this reflection never leave the heart of a Christian
for life
is very short, whilst eternity is endless: Is it good at the price of a few years of a sinful life, and those uncertain, to gain an eternity of torments ? When
traffic,
Dathan and Abiron were swallowed up alive by the earth suddenly opening under their feet, those who were present at the painful
spectacle instantly took to flight, * and it *
Numbers rvt 81
THE PRODIGAL S COMPANIONS PUNISHBD.
268
their flight cried out
Let us quickly depart hence, that not also devour us." Alas thousands of sinners have been cast into the abyss of hell, where they burn, and will burn eternally, in punishment of their sins. Let us take a wholesome lesson from them. Let us avoid the
earth
"
:
may
!
their crimes, their evil habits,
iinto endless torments.
hate and detest our
which may also precipitate us Let us leave the company of sinners,
own
sins, clear ourselves
confession, lest hell devour us while
mortal
sin.
we
by a sincere
are in the state of
CHAPTER XV. THE FATHER OF THE PRODIGAL
GOD
S
MERCY.
MAN who
A
is very sick is willing to take the most bitter medicines, and place himself at the mercy of the most cruel surgeons if he knows the grievousness of his sickness,
t*
and the great danger he incurs of losing his life. When the Prodigal Son saw himself consumed with miseries and de baucheries, and that he could not have even the husks of swine wherewith to sustain his life, he said I here per "
:
ish with hunger. I will arise and go to ask his pardon. I trust in his goodness.
my
me
at least as one of his servants.
ever he tells
I
am
father.
He
I
Avill
will receive
ready to do what
me
rather than perish with hunger." In like a Christian will be ready to amend his life and do manner,
penance for his sins able state,
if
he comes to understand his miser risK he runs of being lost for all
and the great
eternity. It is for this reason that terrible truths
truths calculated
open the wounds of the heart have been set before the reader. Those truths ought to inspire one with a wholesome fear of the judgments of God they ought to induce the sinner to make his peace with God by means of to
;
a good confession, and confirm in him the resolution to lead henceforth a most Christian life, in order to escape the eternal torments of hell, and become one day a worthy citi zen of heaven.
But with many, even
after
they have experienced the
desire of repentance, a certain fear and uneasiness as to the past as well as to the future may prevail. Many who have 289
THE FATHER OF THE PRODIGAL :
*70
indeed grievously sinned, and who would wish to return to God, are still kept back by the fear that their sins are too no hope, no pardon for them. For such great, that there is would only open their persons there is much comfort if they
minds and hearts to it to the thought of God s great good ness and mercy. The patience of God in calling and awaiting the return of the sinner to his friendship, and his exceeding him back, are unutter great joy in receiving and welcoming what be To them may said able. Moses, the great servant The Lord and prophet of the Lord, said to the Israelites is a forgiving God, gracious and merciful, long-suffering and * And in the same sense the great full of compassion." these words to the Chris apostle, St. Paul, often repeated The Lord is the father of mercies and tians of his time the God of all consolation. f Yes, indeed, the Lord is merci "
:
"
:
"
ful
;
and
He
is
merciful especially to
all
poor sinners.
He is
The earth- is full of the mercies of merciful in all places. the Lord," says holy David. The Psalmist does not say that the earth is full of God s justice, full of his punishments, "
but that it is full of his mercies. says he, "the "Nay," works." all his above Lord are of the tender mercies J There is nothing more peculiar to God s nature than to
To understand this rightly, ft be merciful and to spare. Our divine must be considered that God is our father. Saviour assures us of
Father who art in
He
this.
heaven."
has taught us to pray,
Again and again
calls God by the endearing name of Now, what is meant by the term father
He
"
in
"Our
Holy Writ
"Our
Father."
Let us try to
"
?
understand fully the meaning of this beautiful word. We see a poor man laboring day and night, watching and pray Who is he ? Why does he ing, suffering cold and hunger. endure all this ? It is a father. He has children whom he loves,
him
and would wish to
forget
all
*Bxod. xxxiv.
his 6.
own
see happy. sufferings. 1 2 Cor.
i.
3.
That thought makes Should one of those * Ps. cxliv. ix.
GOD
S
MERCY
27i
children go astray and become wicked, how sorely is the But still he keeps heart of that poor father grieved !
even for his wayward child. He Who knows? perhaps my child will have says to himself, more sense by and by. Perhaps he will be sorry for his
on suffering and
toiling,
"
and lead a better
faults,
life."
Now, such a father is God a good, kind, compassionate father, who is infinitely merciful. King David had many so children, one of whom, Absalom, became very wicked wicked as at last to rebel against his father. He placed himself at the head of a large army with the intention of This monstrous crime assuredly dethroning King David. deserved deatli
;
but yet the father, instead of condemning
his unnatural son to death, gave orders that he should be spared. Absalom, however, was slain whilst flying from the
As soon as the glad tidings of victory were Is my son brought to King David, his first question was, And when he was told that Absalom well ? Is he safe was dead, instead of rejoicing over the victory he burst into tears, and would not be consoled. "0 my son Ab field of battle.
"
?"
Oh that I were my son my son dead in thy place, my son My dear son, Absalom." David wept over this unworthy son simply because he was father salom
"
!
he cried
"
!
;
!
!
!
Now, God
to that son.
and we are
is
the best and tenderest of fathers, But God has not only the
all his children.
He has also
heart of a father.
us, his frail, erring children.
when he
the heart of a
He
mother towards
himself assures us of this
take you in my arms. I shall caress you to my heart, as a mother caresses her Can a mother forget her darling child." Again he says own child ? and adds Even should a mother forget her "
says
:
I shall
I shall press
you.
"
:
"
"
:
own
Yes, God loves not only you." mother, but even more than a mother. But His love not sufficiently known among men. Why, we do not even child, I shall not forget
like a is
understand th
great love which
lies
in a
mother
s
heart,
THE FATHER OF THE PRODIGAL: much
less
God.
How
the boundless love that burns in the heart of great is the happiness of a good Christian mother whose son is virtuous and obedient How in tense is her love for him She cannot herself !
measure
!
the greatness of her love but one thing she does ; know, and that is, if it were possible for her, she would love him even a thousand times more tenderly and ardently than sho Such also is the love even of the poor mother whose child is disobedient and wicked, abuses her and curses her. He runs away from home; he prefers the society of wicked companions to her love. How the heart of that
poor mothei
Her days and nights are spent in Her weeping. life is dark and desolate. But does she hate her child, or cease to love him because of his ingratitude ? Ah no for from it. Her love only grows stronger and more tender. bleeds.
!
Like the ivy that clings it
from
to the
mouldering ruin and saves
falling utterly, her love
still
clings
to
her child,
though ruined and despised and forsaken by all. Some years ago there was a poor widow who had an only son. She loved this son dearly, and no to spared
pains
in-
into his heart the In spite, how principles of virtue. ever, of all her care, the young man went off with wicked stil
companions, and became the scandal of the whole neighbor He often abused and struck his mother, and even threatened to kill her. This unhappy young man gave him self up to At last, he was arrested and cast every crime. hood.
One day a stranger knocked at the prison-door. came out to see who it was, and learned to his that it was the mother of this wicked man. Ah
into prison.
The
jailer
surprise
"
"
!
she said, weeping, I wish to see What my son." cried the jailer, in astonishment, "you wish to see that wretch Have you forgotten all that he has done to you ? "Ah I know it well," replied the widow, "but he is "
"
"
!
!
"
!
son."
my
"
every
cried the jailer, "he has robbed you of I know she replied, but he is still iny
"Why!" cent."
"
it,"
(TOD S v
MERCY.
273
he has struck you, abused you, and even said the jailer. yon," true/ was the answer. "lam still his mother he is still my son." the jailer, "he has not only abused and rob "But," cried bed you, he has shamefully abandoned you. Such an unna tural son is not worthy to live." "Ah but he is my son; *on.
"But
threatened to kill
"
"Tis
!
I
am
till
his
And
mother."
the poor
widow sobbed and wept,
was touched, and permitted her to en and the fond mother threw her arms around
at last the jailer
ter the prison
;
the neck of that unnatural, ungrateful son, and pressed to her breaking heart.
him again and again
God heart.
it is
How
who has implanted this love in the mother s great, then, how unbounded must His love
and mercy for poor miserable sinners be, since the love of all the mothers on earth is but a tiny stream from the im mense ocean of God s infinite love for men Yes, as the !
God is love." God holy Scripture assures us, merciful. God has created us all for heaven. "
ated no one in order to send
him
to hell.
is
infinitely
He
has cre
Strictly speaking,
God who sends the sinner to hell, but the sinner himself who chooses hell in preference to God. It is the sinner who damns himself his own wilful malice. through There are many who complain of the rigor of God s justice in condemning souls to hell. But who is to blame if soula i*-.
not
is
are
condemned
It is
?
It
is
the sinner himself, and not God. God punishes the sinner. It
always with regret that
the sinner who forces God to chastise him. God, indeed, hates sin of every kind, but at the same time He loves and pities the poor sinner, and, therefore, He makes use of vari is
ous means to call
God
him back from
Just as naturally. the face of God, so
Adam
his evil ways.
We
all
fear
away and hid himself from we all fear at times, and especially after we have committed sin. We commit some faults every day; perhaps even some griovons sin is weighing on our conscience we, therefore, feul the want of a mciciful God ;
fled
THE FATHER OF THE PRODIGAL:
274
a merciful Father,
who
forgives everything,
and
receives
us again into His friendship. Let us look back for a moment into our past life, and we shall see clearly that there were times when God, as a mer ciful Father, called us in a
God
call
s
came
most especial manner.
in the shape of
some great
Perhaps
We
affliction.
the purest oi earthly joys were ours. God gave us a loving wife, a fond husband, a darling child. There was a loving heart to sympathize with us in all our Our soul was centred in those dear ob joys and sorrows. We had our paradise on earth. Ah there was dan
had a happy home
;
!
jects.
danger of forgetting God. our But the angel of death entered abode, and that sympa that stood heart still, kindly eye was closed, that thizing Then we wept, and moaned, and voice was silent.
ger of loving
them
too
much
;
loving
murmured, perhaps, even against God. We did not know we did not see that that was a warning for us. It was the voice of our good Father calling to us, and bidding us look ;
up towards heaven.
Or, perhaps,
God
sent us a
fit
of sick
were in the enjoyment of robust health our hands were full of business we had not time to go to con God stretched us on a sick bed, and there we had fession. time to suffer, time to pray, time to examine to take time
ness.
We
;
;
our conscience, and make a good confession. There was a man in North Carolina during the time of the late war who said that he used to run away from the from God. He went to North Carolina expressly to
priest,
But at last," be far away from the priest and the church. the as he said, "the good Shepherd caught stray sheep by the "
leg."
cut his foot with an axe while working, and was Many of the rich in their pride of God sent the war, and with it re forgot God.
He
placed in a hospital.
wealth
They lost everything, and were reduced was the Heavenly Father calling in mercy, and entreating those who had forgotten Him to turn to Him
verse of fortune. to poverty.
It
GOD S MEROT. On
275
we shall see how often our Lord and spoke to our heart. Sometimes he speaks to us in a book sometimes in a sermon sometimes by re morse of conscience sometimes in the person of a friend, of a wife, or of children. Sometimes God enlightens us all of a sudden, and shows us the enormity of our sins, the terrible danger in which we stand, and the madness of losing His friendship, the hope of heaven, and peace of heart, for a mere the day of judgment
called us
;
;
;
momentary gratification. At other times God recalls to our mind the peace and happiness we enjoyed before we fell into sin, and the solemn promises we made to be faithful to Him and to love Him. When Adam committed his first sin, he was filled with ter ror and remorse, and fled away and tried to hide himself from the face of God. But God had pity on him He called after him, and said, in a tone of compassion Adam, where art thou ? It is thus that our Blessed Lord still goes after the sinner who tries to flee away and hide himself from the face :
*
:
"
of
God.
"what
"My
child,"
has become of
says
you?
our Saviour to the sinner, Do you not hear my voice ?
What have I done that you have abandoned me and cast mo out from your heart ? Can you ever find a better Lord, a kinder Father than I am ? Ah remember how happy you were when you were yet in my grace when you were yet !
;
pure and innocent ; and now, see to what a pass your sins have brought you ? Has the sinner never, even in the midst of the wildest "
gayety and of his sinful pleasures, felt a strange bitterness, an unaccountable melancholy, a feeling of utter loneliness, He could not tell the cause ; he settling upon his heart ? felt weary and heartsick, he knew not why. What was the cause of this strange, unaccountable sadness ? It was the voice of our Heavenly Father calling him from the base and
shameful pleasures of the world to His pure and blessed love.
THE FATHER OP THE PRODIGAL :
$78
As soon as we have committed our first sin, God calls ns back by sending us remorse of conscience. He has been He calls us now once calling us unceasingly ever since. more by the voice speaking through these pages. Is it not astonishing that God should call and seek the sinner, who is His enemy ? One does not seek an enemy except through revenge, through hopes of gain, or from motives of fear. But God has nothing to hope or fear from a sinner ; He can
him or precipitate him into hell. Why, then, does the Majesty of Heaven seek the sinner ? It is because God is a Father, who loves and desires the salvation even of
annihilate
His erring children.
Not only does God seek the sinner, but he seeks him and invites him to be reconciled. When the question
first,
arises of being reconciled with an enemy, it is extremely painful to nature to make the first advance ; each one be lieving himself to be in the right, desires to receive satisfac
tion for the offence that has been offered. What outrages have been committed against God We are invariably the Nevertheless, aggressor, and the fault is always on our side. God seeks the sinner first by the graces with which he en !
And not only lightens his mind and touches his heart. He invite the sinner to be at peace with Him, but He
does
even makes the invitation in the manner of a suppliant, just as if God Himself were the offender, and the sinner had it in his
power to
says St. Paul, as.
horting by to God.
"
on Him. We are, therefore," ambassadors for Christ, God, as it were, ex For Christ we beseech you, be ye reconciled "
inflict evil
"*
Many
are there
whom
their
Heavenly Father has been
following and calling and inviting these thirty, forty, and even sixty years. In the revelations of St. Bridget,! we read that there was a rich man, as noble by birth as he was vile
and sinful in his * 2 Cor. T.
habits.
He had
given himself over by f Lib.
ri. c.
97.
MSROT.
27?
an express compact as a slave to the devil ; and for sixty successive years had served him, leading such a life as may be imagined, and never approaching the Sacraments.
This
and Jesus Christ, to show him mercy, appeared to St. Bridget, and commanded her to tell her confessor to go and visit him, and exhort him to The confessor went, and the sick man confess his sins. said that he was not in need of confession, as he had often The priest went a approached the sacrament of penance.
came
prince at last
;
but the poor slave of hell persevered in determination not to confess. Jesus again to St. Bridget, and told her to request her
second time his
to die
;
obstinate
appeared
confessor to return.
He
did
so.
On
this
occasion
the
priest said to the sick man : "I suppose you do not know who sent me to you three times to hear your confession. is Jesus Christ Himself, for He appeared three times His great servant, and each time requested me, through her, to exhort you to make your confession, as he wished to show you mercy." On hearing this the dying man was touched and began to weep. But how can I be saved," who for sixty years have served the devil he exclaimed, as his slave, and have committed innumerable sins ? My son," answered the priest, encouraging him, do not doubt if you repent of them, on the part of God I promise
It
to
"
"I
"
"
"
;
Then, gaining confidence, he said
to the looked upon myself as lost, and but now I feel a sorrow for already despaired of salvation my sins which gives me confidence, and since God has not
you
pardon."
confessor:
"Father,
I
;
yet
abandoned me,
made
I will
make my
confession."
And he
four times on that day, with the greatest marks of sorrow, and on the following morning received communion. On the sixth day, contrite and his
confession
he died.
After his death, Jesus Christ again and told her that that sinner was that he was then in Purgatory ; and that she should
resigned,
appeared to St. Bridget, iuved ;
THE FATHER OF THE PRODIGAL:
278
Thus we pray for his delivery from the Purgatorial flames. see that God dearly loves the sinner even when he is guilty he would not constantly follow him and
of sin, or else
him back from
And
call
his evil ways.
even though the sinner turn a deaf ear to the voice Lord, God does not immediately abandon him,
of the
but waits patiently for his return. "Behold," says the how I stand at your door and knock." * "He that Lord, rises early to seek wisdom, shall not go far before he meets How infinite is it, he shall find it sitting at his door." f He is not content with the goodness and mercy of God coming to seek us and knocking often at the door of our "
!
hearts
;
but as
if
He
were tired of knocking,
at our door, to let us
before
know
had He not found
and leaving us, we may be sure
He
it
that
He would
shut.
chooses rather to
Him
He
sits
down
have entered
Instead of going away down and wait, that
sit
we open the door. open our heart to God and to comply with His inspirations, yet He has not, on that of finding
as soon as
Though we may have delayed
account, gone away.
He
to
has too great a desire of entering He sits at the door of
to be so easily repulsed, and therefore our heart and waits until we open
and
let
him
To
in.
understand in some measure the excessive patience and of wretched charity with which God waits for the return He what earnestness to with consider but have we sinners, at all times, recommended the important lesson of in persuading patience and meekness to all those who labor Moses evil their to leave and the wicked ways. impious
has,
once complained to God in the following moving words: Why wilt Thou have me carry this people in my bosom Dost Thou not as a little child or an innocent lamb ? "
remember that they number more than two millions
of
souls, that they are a rebellious nation, daily manifesting How can I bear them all in my their faithlessness? *
Apoc.
iii.
20.
+ Wlad. vi
15.
GOD S MERCY. bosom
Still,
change His
will.
to those passionate Bpeak to a child (:
this
He
279
complaint did not induce God to insisted that Moses should speak
and indocile men which has cast
precisely as he into his
itself
God to
would arms.
it is my will that the holy lawgiver, thou lead my people back to their duty and maintain them therein, in no other way than by the mildness and patience Moses,"
said
of paternal
"
affection."
What one day befel Elias is worthy of notice. This If what he holy man possessed sincere and burning zeal. desired was not done quickly, he listened to nothing but his zeal. He even went so far as often to wish himself dead.
Now, God once allowed him
to see something which might most wholesome lesson to him. On a certain oc casion, in which his zeal was at its height, and at the very moment when he had wished for death, God commanded
serve as a
keep himself ready to see his Majesty. He imme so great a crash that it seemed as if the ele heard diately ments were let loose and the mountains were moving from
him
to
their places. But the prophet was told that God was not in this awful crash. Then he heard the stormy whistling of a
furious north-wind, which appeared to uproot everything. Again was the prophet told that God was not in the storm.
This was followed by a
fire which threatened to lay every Once more was he told that God was not in destructive fire, that the Divine Majesty took no pleas
thing in ashes. this
ure in such violent, stormy things.
At
last,
the prophet
perceived an east wind blowing gently and evenly, with a
an extraordinarily sweet rustling. Ah said Elias, the Lord God." He cast himself upon certainly the ground, and, veiling his head with his mantle, worship ped God, and gave Him thanks for having made known to him the great workings of His Divine Spirit, and what was most pleasing to Him upon earth viz., patience and for "
slight, "this
!"
is
bearance with Binners.
Tss FATHER OF THE PRODIGAL:
280
One day Father Martin Gouttierez, very much to Almighty God about the
He thought
souls.
complained
faults of certain
his complaints were very just, especially
as all his zealous efforts for their
vailing.
S.J.,
Our Lord was pleased
amendment had been una him in the fol
to instruct
lowing manner. He showed him, in a vision, a silver vessel containing a very small heart, which was drowning in a few
saw drops of water. Near this vessel the zealous father another full of water, and containing a heart so large that the entire mass of water was scarcely sufficient to wet it. on the meaning of this vision, he heard "Whilst reflecting
The heart which you see drowned the following words in a few drops of water represents your own, which im moderately grieves at the slightest occurrence. But the "
:
in spite of the great quan large heart, which does not sink of God, which, without heart the of water, represents tity infi being discouraged , bears with all men, with idolaters, of every kind, dels, heretics, the impious, and sinners the most awaiting the happy day of their conversion with
admirable patience. Now this patience, goodness, and longsuffering of the Lord must be your model."
The whole
of the
New
Testament
is
full of great
exam
of Jesus Christ towards ples of the patience and meekness All His precepts might be reduced to the one pre sinners.
One day, when the Apostles cept of patience and mercy. themselves provoked because the inhabitants of a cer tain town would not allow them to enter it, they asked of felt
our Divine Saviour to
make
fire
the inhabitants of that town.
come down from heaven But the God of good
upon ness and mildness blamed the apostles for this request, tell that this severe ing them that they spoke not as Apostles, so often preached had He which the not was spirit spirit Ye know not of what and sought to impart to them. With what I will have mercy,"* said He. spirit ye are. "
* Matt. ix.
18.
&OD S MSRCT.
281
and meekness did He not for three years great patience bear with Judas, His betrayer, without depriving him of the office of procurator, or deposing him from the ApostleHe did not even so much as reveal his crimes to any !
eliip
one.
Lord
"The
the devil
from
He
says
Isaias,
"that
He may show
God prevents and sinner the dragging him into killing forbids the earth to open under his feet, He suf
you."
hell.
waits,"
*
mercy to
For
this reason it is that
to breathe His air, He preserves his life often, even His miraculously amidst the greatest dangers, He delays as long as possible, that the poor ungrateful
fers
him
punishments wretch may repent and at last return to His friendship. And, when obliged to punish, when He can delay no longer, He does it with such slowness that He discharges His anger little
by
little, to
to arrest the
arm
of his sins and oblige the sinner to repent God might have de of His vengeance.
He spent seven He manner, might have de one moment, yet He spent forty
stroyed the city of Jericho in one instant, yet
In days in destroying it. in stroyed the world by water
like
Why ? In order that those who were and so be destroyed might have time for doing penance,
days in this work. saved.
Father Patrignani (Corona ffEsempi, IV. Esemp. 13,
t.
woman had committed
a great many crimes, but Jesus patiently waited for her conversion. As the woman seeks the lost penny in the sweepings, so did Jesus seek this lost soul in the very midst of her sinful ca iv. )
reer.
relates that a certain
This
woman
at last
went
so
far in her wickedness
Holy Communion unworthily. After having from her mouth the sacred particle and she drew received, She then went to shut herself handkerchief. in a it placed up in her room, where she threw the Blessed Sacrament on the ground, and began to trample it under her feet. But as to receive
* Isa.
xxx.
18.
THE FATHER OF THE PRODIGAL :
283 lo
!
She she casts her eyes down, and what does she see Sacred Host changed into the form of a beautiful !
sees the
Infant, but all bruised and covered with blood ; and the In What have I done to you that you fant Jesus said to her "
:
me
treat
Upon which the wretched creature, full and repentance, threw herself on her knees in "
so
ill ?
of contrition
and said to Him "0 what Thou hast done to me tears,
my
:
God, dost Thou ask
me
me
too
Thou
?
hast loved
vision disappeared, and the woman changed of penance. Oh ! the great for of the sinner. in the return of God waiting patience When Solomon perceived that God acted in so patient
The
much."
her
life
and became a model
and mild a manner towards poor expressing his joy at God,"
he
"
cries,
in the
it
what joy
it
he could not help Great
sinners,
Book for
is
Wisdom.
of
me
"
to see Thee, the
of Hosts, dealing with men so mildly and act ing towards us so considerately, as though Thou didst fear to Oh how happy are we hurt us or cause us the least sorrow
mighty Lord
!
that
Thou
canst do
all
Thou
wiliest,
!
and that Thou
wiliest
not what Thou canst do. By this, Thy gentle manner of it is pe treating us Thou surely dost wish to teach us that to and merciful to be Therefore, culiar to Thee spare." "
despise not,
sinner!"
says St. Paul,
"the
riches of the
of the Lord." For goodness and patience and long-suffering order you must know that God is so patient with you in His to return and do that you may friendship. But penance God does not simply seek out and call the sinner to repent
He does not only wait patiently for his return, but He ; If a receives the repentant sinner with the greatest joy. shall he receive the abandon man s wife Lord, him," says ance
"
"
her again *
?
But
yet, if
you return
to
me,
I will receive
if I shut up heaven, and says the Lord, you." there fall no rain, or if I give orders and command the lo custs to devour the land, or if I send pestilence among "
"
Yes,"
* Jer.
iii.
t
G OD S MER cr.
283
my people, and iny people upon whom my name is called, being converted, shall make supplication to me, and seek oat my face, and do penance for their most wicked ways :
then will I hear from heaven, and I will forgive their sins, and will heal their land."* "Indeed," says our Divine Saviour,
He was self to
not cast out him that cometh tome."f known to reject any one who addressed him To draw sinners after Him, He condescended
will
"I
never
Him.
company, and to eat with them. He de was for them that He came into the world. He illustrates His love and tenderness for sinners, and the great joy with which He receives them, by four excellent The first is that of a merchant, who sold all that figures. their
to frequent
clared that
it
he possessed for the purpose of buying a pearl of great This pearl is our soul, and the merchant is the
price.
Son of God. What has He given to purchase our soul ? His goods, His blood, His sufferings and labors, and His life.
The second
figure by which our Saviour illustrates His and joy in receiving sinners, is that of a woman who, having lost a piece of silver, lit her lamp and swept her house, and, after having found it, invited her friends to there is rejoice with her. Thus," says the Son of God, in heaven joy upon one sinner doing penance." "Ob that the Son of God does not say serve," says St. Thomas, that He has bought this drachm of silver (by which is meant our soul, at the price of His blood, but that He has found it for He so esteems a soul that He believes that He
love
"
"
"
;
for nothing, although He has paid the price of His blood for it. He does not invite the angels to rejoice with the man that was lost and then found, but with Himself, as
has
if
it
the sinner were of such an infinite consequence to Him He could not enjoy the felicity of His heavenly king
that
dom without
him."
*2 Paralip.
rli. 18, 14.
4
John vt
37.
THE FATHER OF THE PRODIGAL
384
:
The third figure is that of a shepherd, who left ninety nine sheep and went into the desert to search for one thai was lost, and after having found it placed it upon his shoul and invited all his friends to rejoice with him. When he found the strayed one he did not beat it with his crook or allow his dog to punish it for wandering, nor did he drive it before him, but lifted it in his arms, and bore it on his shoulders, perhaps because he thought it was fatigued, or perhaps because he feared it would wander astray again. there shall be more joy in of God, Thus," says the Son heaven upon the sinner doing penance than for the ninetyders,
"
"
who are The fourth
nine
just."
who
figure is that of the Prodigal Son,
re
turned, worn out with miseries and debaucheries, to his His father, seeing him approach, ran out to father s house. meet him, and placed a ring on his finger; after which he treated
mark
him
as one
who returned
in triumph, with every him for his
of rejoicing, without once reproaching
crimes and disobedience, or giving him an opportunity to Boutter the apology he had framed for the occasion. hold how Jesus receives a sinner who, in the character of a true penitent, returns to
Him
graces and inspirations. forgets the past, receives
He
fills
him
!
He
receives
him
him by His
the kiss of peace,
gives into His love
his heart with consolation,
and confidence, and bids the angels to take
part in His joy.
AVhen of Jesus great is the loving condescension which awful that of the consider sanctity we God, sanctity once cleansed, by the deluge, a guilty world when we con
How
!
sider this awful sanctity, we naturally think that Jesus came into personal contact with public and
rious sinners,
His
divine
sanctity would
flash
when noto
through But no
and crush to the earth those guilty creatures. That He might banish our fears, Jesus even assures us that I am He came not to judge but to save the world.
1
"
GOD S MERCY. come,"
He
says,
"not
to call the just,
285 but to
call sinners to
repentance."
There
especially one wicked and notorious sinner who She comes to hear, not indeed out of any Jesus.
is
conies to
wish to do better, but merely because her sister Martha has She goes along the street in all persuaded her to come. the haughty pomp and insolence of her beauty. Her long hair is glittering with jewels she throws shameless glances around her as she goes there is sin in every look and word and gesture. She goes to hear Jesus of Nazareth preach, and to brave His power. At last, she comes within His in ;
;
fluence
;
her eyes are bent upon
His voice reaches her
Ah
ear.
Him
what
!
:
the sweet sound of
ails
her
now
?
What
a sudden change conies over her Her eyes are riveted on Jesus ; her color comes and goes. The tones of that voice have gone down to depths of her soul of which she herself !
A
knew nothing.
moment
of her fascinations
ago,
and she gloried in the
tri
she exulted in her sinful power. Young, rich, and beautiful, she set public opinion at defi ance. She had many admirers, and that was the height of
umph
But now,
her ambition.
upon her soul
;
:
it is
all at once a new light flashed the knowledge of the deep, shameful And then there comes upon her with
degradation of sin. a crushing force the terrible view of death, and of eternity. Whither shall she fly ?
Ah
God
s
dread justice, of
where shall she hide herself ? She would have instantly sunk to the earth in shame and terror had she not been upheld by !
the gentle hope of God s mercy. And now she rushes home with a wild tumult in her heart which she had never felt before.
Who
could that preacher be that so strangely Who was that man who knew her soul so
etirred her soul ?
At
the very sound of His voice a new light had upon her mind, her trembling will had yielded to His sway, and her proud heart had been crushed within her. Who could it be but God ? She had heard of the Emmauwell ?
flashed
THE FATHER OF THE PRODIGAL :
286
us, who was to be born of a virgin, and, lie. divine grace, she felt that this must be enlightened by she Yes, she had seen her God, and yet, guilty as she was, on the no felt she did not die. No, contrary, a dismay ; her soul of took unutterable possession yearning strange, she could not, she would not, rest; she must see that heav
uel
the
God with
;
He nia^ She thought in her heart more once I must but His from banish me gaze presence, last the for be it even of face the God, though my upon She learned that Jesus was to be at a banquet in time." She knew that her pres the house of a certain Pharisee. a as be felt ence there would leprosy by all, but what cared she ? What was the world to her now ? She cast off her She tore the glit silken robes and put on a homely attire. and trampled them under foot. tering jewels from her hair With dishevelled locks flowing down her shoulders, and ail "
enly face again.
:
alabaster vase of precious ointment in her hands, she walks* to the house of the Pharisee. rapidly through the streets The guests stare wildly at her as she enters their looks are ;
she heeds not their looks, anger and disgust. But All eyes follow her in wonder as she sees no one but Jesus. she kneels at Jesus feet. They think that He will shrink from her but see Magdalen grows bolder still she eveu Surely, now, kisses His sacred feet with her sinful lips
full of
!
;
!
the
God
and spurn
of all sanctity will arise
this
wicked
woman. But no He bears the touch of her polluted lips. The bursting tears of this poor lost creature flow unrebuked the upon His feet, and with her long hair she wipes away moisture of her tears. At this sight the Pharisee is scandal This man is certainly ized, and says in his scornful heart have would he no prophet if he were, spurned this sinful Pharisee the And him" from woman spoke the truth. He was more than a prophet Jesus was no prophet. No ;
"
:
;
;
!
He was God the God of love who had created that poor lost
mercy the God creature and called her by the
God
of
MBROT.
287
name, who had allured her and spoken to her heart. And now Jesus turned His eyes upon her and then upon the Pharisee, whose thoughts He read, silence of all present, He said say to you." And the Pharisee "
:
and amid the breathless Simon, I have a word to
answered,
"
Speak,
Master."
Then Jesus said A certain man had two debtors one owed him five hundred talents, and the other only "
:
;
the
fifty.
But
as they could not pay him, he forgave them. Now, which of the two, think you, loveth him most ? And Simon answered I suppose he to whom he remitted the most." Then Jesus said You have judged right." And, "
"
:
"
:
He said "Do you see this woman ? your house, and you gave me no water for my feet but she, with her tears, hath washed my feet, and with her hair hath wiped them. You gave me not the kiss of friend pointing to Magdalen,
:
I entered
but she, since she entered, hath not ceased to kiss my You did not anoint my head with oil, but she with precious ointment hath anointed my feet. Therefore I say to you her manifold sins are forgiven, because she hath ship,
feet.
:
loved
much."
dalen
:
"
And
then
He
said gently to the sinful
Go now
Mag
in peace ; thy sins are forgiven thee." Ah ! where will you find a heart so tender, so compassion ate, as the loving heart of Jesus ? With what tender
ness did
loving
He
not receive His weak and erring apostle Peter had denied Him thrice, and had even declared, with an oath, that he knew Him not. At that moment his met the !
eyes
was a moment when all dignity and beauty were gone from the face of our Lord. His face was livid and swollen with blows, marked and disfigured with blood ; but the unutterable sweetness of the Godhead was look eyes of Jesus.
It
ing in gentle reproaches through those pleading, earn eyes, and the unhappy apostle was pierced to the heart. He hurried away from the throng, and wept and sobbed aloud as if his heart would break. To his est
dying day he never forgot that look of Jesus, and whenever
288
THE FATHER OF THE PRODIGAL:
he thought of that reproachful glance, his tears began to flow anew. Even now our Lord Jesus Christ, who is present in the Blessed Sacrament upon the altar, looks forth upon all. He looks upon the good and innocent with a quiet joy. But on some He looks with fixed and anxious gaze. It is that young man, that young woman, who have strayed from the path of innocence ; or, perhaps, it is that hoary-headed sinner that has stayed away from the Sacraments for years. The eye of Jesus is on that soul, watching to see if he will
open his heart and return, at last, to His fond embrace. There is a crowd around the confessional. Our Blessed But there is one among them that Saviour sees them all. Jesus looks upon with more than a mother s compassion it is that poor sinner who sits there bowed down with the heavy weight of his sins. Jesus loves to see the good and :
the pious go to confession ; but He is even more pleased when he sees a poor sinner, who has been away for years, kneeling at last at the feet of the priest.
Perhaps that poor sinner to confession or not.
He
is
is
in doubt
whether he
will
go
up courage and Perhaps he is in dan
trying to rouse
confidence to enter the confessional. without ger of making his confession in a careless manner, true sorrow and firm purpose of amendment. Perhaps he is in danger of concealing some sin, or unwilling to do
what the
priest requires weighing on his heart,
of
him.
Fear and despair are
and
harrowing his conscience. matter of life and death. Whilst he sits or kneels there, with clouded brow and sad dened face, he feels that he is unworthy to be among those But innocent children and those good, fervent people. there is an eye upon him watching him tenderly and sadly
With him
this confession is a
:
the eye of Jesus Christ. Have you never seen how the surgeon hurries along on the battle-field or in the hospital ? He passes by those who
it is
MERCY.
289
arc but slightly hurt, those who are recovering. At last he meets with one who is dangerously wounded at once he ;
stops
and bends over him with the most tender anxiety.
It
He precisely in this manner that our dear Saviour acts. flies first to that poor man, whose soul is covered with the is
deadly wounds of
He
sin.
tries to
rouse
him from
his in
sensibility ; He tries to soften his heart, to encourage him, and raise his drooping spirits. At last, when the poor sin
ner has finished his confession, and obtained the absolution of the priest, Jesus Christ presses him to His heart with un bounded joy, and the angels of Heaven rejoice with Jesus over this poor sinner just that need not
"even
more than over ninety-nine
penance."
Take courage, then let no man say he is too weak, that and temptations are too strong to be resisted. God Himself will assist you to overcome every temptation, ;
his passions
and
"with
God
s
you can do everything." You you form the firm resolution to
assistance
will find that as soon as
break with
sin, to go to confession, to lead a good life, that instant very your conscience will cease to torment you, and you will experience a peace of heart which surpasses all un
But you
derstanding.
God
s
grace
will give
offence
me
is
will
all-pow rful,
this grace
and a dishonor
"
to
I know that know that God "
say, perhaps,
but how do
I
Such a thought God.
What
!
is
in itself an
did not
God
give
His grace to Mary Magdalen, who was so long the slave of sensual passion ? Did He not give His grace to David, who was guilty of the horrid crimes of murder and ? adultery
Did not God give his grace to St. Augustine, who was guilty of the most shameful crimes, and even of heresy? Is
not your soul of as much value as the soul of Mary Mag ? Did not our Blessed Lord shed his heart s
dalen
blood for you as well as for her ? He suffered and died for each one of us as well as He suffered for them. He thought of us when He prayed and wept in the garden till the blood
900
Tuna
FATHER OF THE PRODIGAL:
oozed out through every pore of His body. us during every hour of His bitter passion.
He thought of He thought of
us and prayed for us as He It is true that the cross.
hung bleeding and dying upon we have repaid all God s favors I ingratitude, but God Himself says
with Jie blackest
"
:
will not execute the fierceness of
my
wrath, because I
am
God and not man. * The conversion of King Manasses "
is a most striking pi oof Manasses was twelve years old when his He succeeded him on the throne, but did not father died. succeed to his piety and fear of the Lord. He was as impious He as his father was pious towards God and His people. introduced again all the abominations of the Gentiles, which the Lord had extirpated from among the children of Israel he apostatized from the Lord he brought in again and en couraged idolatry even in the temple of the Lord he erect ed an altar to Baal he introduced into the temple of the true God such abominations as were never heard of before, and which are too shameful to relate. To crown his im piety, he made his son pass through fire in honor of Moloch he used divination, observed omens, and multiplied sooth sayers to do evil before the Lord, and to provoke Him. The Lord often warned him through His prophets, butln At last the Lord spoke to His prophets, saying vain. Because Manasses, king of Juda, hath done these wicked abominations, beyond all that the Amorrhites did before him, and hath made Jnda also to sin with his filthy doings,
of this truth.
;
;
;
;
;
"
:
therefore, thus saith the
Lord the God
of Israel
:
Behold, I
will bring evils upon Jerusalem and Juda, that whosoever I will strete^ shall hear of them, both his ears shall tingle. over Jerusalem the line of Samaria, and the weight of the 1
house of Achab, and
I will efface
wont to bo effaced
.
.
.
and
Jerusalem, as tables are them into the
I will deliver
* Osee xi,
0.
GOD S MERCY.
291
hands of their enemies, and they shall become a prey and a spoil to all their enemies." Manasses, instead of entering into himself,
He
to idolatry.
shed so
the words of Holy Writ,
According contempt for God
mouth."
his
to
added cruelty
much "
innocent blood that, to use he filled Jerusalem up to the "
Josephus,
he went so
far
in
as to kill all the just of the Children
of Israel, not sparing even the prophets, but taking away their lives day by day, so that streams of blood were flowing
through the streets of Jerusalem." Now, do you think so wonderful pow impious a wretch could be converted ? So great is thy efficacy with God, that should er of prayer a man be ever so impious and perverse, he will not fail to obtain forgiveness of the Lord if he prays for it with a !
And the Lord" says Holy Writ, "brought upon Jerusalem the captains of the army of the king of the Assyrians, and they took Manasses and carried him, bound In his great distress witli chains and fetters, to Babylon. and affliction he entered into himself, and he prayed to the Lord his God, and did penance exceedingly before the God of his fathers, and he entreated Him, and he besought Him earnestly; and the Lord heard his prayer, and brought him again to Jerusalem unto his kingdom." From that time forward he endeavored to serve the Lord the more fer He vently the more grievously he had offended Him. abolished idolatry, destroyed the temples, altars, groves on the high places put up in honor of the heathenish deities, repaired the altar of Jehovah in the Temple of Jerusalem, and sacrificed upon it victims and peace-offerings, and offer ings of praise, and he commanded Juda to serve the Lore. sincere heart.
the
God
"
of Israel.
How
How His ways are good, how merciful the Lord is above the ways of men man commits a murder, and is !
!
hanged
for
theless,
he
it.
will
A
He may be very sorry for his crime ; never not be forgiven. A man commits the moat
THE FATHER OF THE PRODIGAL :
292
terrible crimes
against
and
receives
gives him,
embrace. "to
fall
God him
;
he
is
sorry,
and God for
again with joy into His fond "
Therefore, it is better for me, says King David, into the hands of the Lord (for His mercies are into the hands of
many) than
man."
*
You
say there is no hope for you because you have been too great a sinner. But there is hope precisely because you
have been so great a sinner. Why has God borne so pa tiently with you during the many years that you have been ? Why did God not strike you dead when you were uttering such dreadful curses ? Precisely that you may return at last to His arms and may cease to offend Him.
living in sin
God
wishes to save you.
He
how enormous your
matter
really wishes to forgive you, no If He did not sins may be.
you would have been long ago burning in all his sins which he hath committed, and keep all my commandments, and do judgment and justice, living he shall live, and shall not die. I will not remember all his iniquities that he hath done in his justice which he hath wrought, he shall live. Is it my will that a sinner should die, saith the Lord God, and not that he should be converted from his ways and live ? . When the wicked turneth away from his wickedness which he hath wrought, and doetli judgment and justice, he shall save his soul alive; because he considereth and turneth away himself from all his iniquities which he has wrought, Therefore will I judge he shall surely live and not die. really hell.
wish "If
this,
the wicked do penance for
:
.
.
house of Israel saith every man according to his ways. the Lord God, be converted and do penance for all your ini Cast away quities, and iniquity shall not be your ruin. !
from you all your transgressions by which you have trans and make to yourself a new heart and a new spirit house of Israel ? For I desire not and why will you die,
gressed,
the death of
:
him
that dieth, saith the * 8
Kings xxiv.
Lord God, return ye
G OD S MER or.
2 93
and live." * On what day soever the wicked man shall turn from his wickedness, his wickedness shall not hurt him. None of the sins which he hath committed shall be "
co
God promises
him."
imputed
He makes
to forgive every sinner.
no exception. He says that even though your sins were as red as scarlet, as numerous as the sand on the sea-shore, and as black as ink, you shall be made whiter than snow. Men
who say there is no hope for them because their sins have been too great, would do well to ponder over the story told in the Life of St. Augustine.
This great bishop, while walk ing on the sea-shore one day thinking about the greatness of Almighty God, and especially of the greatness of His goodness and mercy, saw a little child sitting close to the
The child had a small spoon in its hand, and was dip St. Augustine went to him ping the spoon into the water. sea.
and said
"
My
little child,
why are you dipping that spoon the child answered I want to empty all the water out of the sea." said St. Au But," is of no use for gustine, you to try to empty the great sea with that little If you were to spoon. try for ever, you could not do The child then said: am an angel :
into the water
And
"
?
"
:
"
"it
it."
"I
from heaven, and God has sent me be easier for
me
to
to tell
you that
it
would
empty the
sea with this little spoon, than the greatness of God s goodness
for you to understand all and mercy." God s mercy is an ocean which has no depth, and whose bounds we cannot behold. Is it not rashness to
attempt ner
?
to drain it
The
no hope for the sin committed is to despair God s mercy is to deny either
by saying there
is
greatest sin that can be
God s mercy. To doubt of His infinite power or His infinite goodness; that is, to be To doubt of God s mercy is to doubt guilty of blasphemy. of the Gospel and of the very existence of God. Read the
of
Holy Scripture, open the pages of history, and it will be found that no sinner ever had recourse to God with au * Ezech. xviii. 21-33, 27-32.
THE FATHER OF THE PRODIGAL
294
humble and and
contrite heart
who
full remission of all his sins.
tend to forgive, would
have so repeatedly promised to under pain of eternal damnation, Would He do this, if He did not
us,
to hope in His mercy. intend to pardon those
off ?
invite all to
come
God commands
did not obtain the pardon If God did not really in
He
pardon? God commands
God
:
to
us,
who sought
Him
He
if
forgiveness
?
Would
intended to cast them
under pain of eternal damnation,
to forgive our enemies as often as they offend or injure us.
Will
He
not, then, forgive us,
His creatures,
all
our offences
Him ? He does not expect us to be more merciful He Himself is. God even condescends to beg and en
against
than
Him.
treat us to return to
turn to
He
you."
"
Turn ye to me, and I will more than we our
desires our salvation
it. Like a good father, He ever entreats us to have pity on our poor souls.* What more can even God Himself do for us ? He swears a solemn oath that He will
selves desire
I swear that as I live I do not wish the death of forgive a sinner, but that he be converted and live." "
:
Father Lireus relates the following story A certain young nobleman gave himself up to gambling. In one afternoon he lost all his money, and contracted a great debt besides. Enraged at this loss, he commenced to utter the most fright :
ful blasphemies. "
mously, nor for
I
am
"
Now,
Jesus Christ
done with Thee
;
I
said he blasphe no longer care for Thee "
!
make me suffer a What hap to-day." pened ? In the afternoon of that very day he met with an The carriage in which he was riding home was accident. The fracture was very bad and upset and he broke his leg. on a so much so, that the physi fever, dangerous brought cians entertained serious doubts about his recovery. The young man now understood that God was able to make him
Thy
greater loss
undergo a
threats
than
still
I
;
Thou
canst not
have sustained
greater loss than that of his money, to wit, * Ecclus. xxx. 24.
GOD S MERCY.
296
and even his life probably. But instead of enter ing into himself and asking God s pardon, this great sinner Thou God," said he, blasphemed God more than ever. his Health
"
showing how
rejoicest in
more
still
severely.
canst inflict on
me
it
Very
is
in
well,
"
Thy power punish me show me now that Thou to
the greatest punishment possible. And my money, health, and life, there is
since, after the loss of
no greater misfortune than that of eternal damnation, show is in Thy power to cast me into hell. If I were horrible to relate, horrible to hear I were I would do this to Thee also most horrible
me how it Thy God Thy God,
"
blasphemy
"if
"
!
!
Why
was
it
that hell did not open that very
instant to devour so execrable a blasphemer ? But God is merciful. As the impious young man in his despair and rage refused to listen to any good advice, God inspired His
servant to enter his room and whisper into his ear the fol lowing words: "My lord, there is a good -friend of yours here who wishes to take leave of you." "Who is it?" asked the dying sinner ; let him come At these words "
in."
the good servant showed him a crucifix, saying Behold, my lord, this is your best friend, who wishes to say a word to At that very moment the grace of God touched the you." "
:
heart of the blasphemer, and enlightened him to see his miserable state. He raised his eyes and fixed them on the crucifix. The eyes of the crucifix seemed to become alive,
and to cast looks of mercy upon the dying man, and he beard a voice coming forth from the crucifix saying unto
him "My child, I will show you that it is in my power to do to you what is best and not what is worst. Had I wished to cast you into hell, I could have done so long But no, my child, I will do to you not what is ago. You say that were you my God, worst, but what is best. you would cast me into hell for ever. Now, I am your :
God
well,
I
will
make you happy with me
eternity, although
in Heaven for all you have not deserved such a mercy." At
896
THE FATHER OF THE PRODIGAL :
this voice of
mercy the dying sinner took the crucifix into it to his lips, and shed a torrent of tears
his hands, pressed
;,
he made a general confession with such contrition of heart that even his confessor could not help weeping. After having received the last Sacraments, he continued to shed bitter tears of sorrow and true love for God, and soon after died in this happy state. How true are those words that the Lord spoke one day to Blessed Henry Suso. said He to His great "Imagine," that the whole world was on fire, and then see servant, "
how But
quickly a handful of straw cast into it is consumed. repentant sinner a thousand times quicker
I forgive a
than a handful of straw can be burned up in the largest "Ah, yes!" exclaims the holy Cure of Ars, "all the sins ever committed are but a grain of sand beside a huge mountain if compared with the mercy of God." Hence the Lord wishes every priest to tell poor sinners what He one day commanded His prophet to tell them for their en fire."
"
Say to the faint-hearted, take cou not. If the wicked man shall do rage, penance of all his sins, I will no longer remember his iniquities which he hath wrought. will ye die ? Return ye and live. couragement, namely,
and fear
Why
My
children, why will you destroy yourselves, and of your own free will condemn yourselves to everlasting death ! Return to me, and you shall live."
Have you forgotten that I am that Good Shepherd who goes about seeking the lost sheep, and, on finding it, makes a festival, saying Rejoice with me because I have found my sheep that was lost" ?* And He lays it upon His shoulders rejoicing, and thus carefully keeps possession of it in His fond embraces, for fear He should lose it again. "
:
Have you forgotten that I am that loving Father who, whenever a prodigal son that has left Him returns to His feet,
does not thrust
him away, but embraces him, and * Luke xy.
6.
as
Qorfs MEROY. it
397
were faints away for the consolation and fondness which feels in beholding his repentance. With what tenderness did I, the moment she repented, With what Magdalen, and change her into a saint
He
!
forgive
kindness did I forgive the paralytic, and at the same mo ment restore him to bodily health And with what sweet gentleness, above all, did I treat !
The priests brought that woman taken in adultery sinner before me, that I might condemn her ; but I, turn Hath no man condemned thee ? ing towards her, said the
!
"
:
Neither will I condemn thee ; I who came to save sinners. Go in peace, and sin no more." It was out of compassion for sinners that I have been pleased to be bound in swaddling-
might be released from the chains of hell ; that I have become poor, in order that they might be made made myself weak, to partakers of my riches ; that I have
clothes, that they
them power over their enemies that I have chosen to weep and shed my blood, in order that by my tears and blood their sins might be washed away." It is thus that give
;
God, the Saviour of the World, speaks to en courage every poor sinner to return to His friendship. How can Almighty God ever But the sinner may say, offended again look upon me with kind eyes after I have Him so many times in the most atrocious manner ? Indeed, So I have rendered myself undeserving of such a grace." spake the prodigal son in the Gospel: "Father, I have the
Lamb
of
"
I am not now sinned against Heaven and before thee. of thy hired as one me Make son. to be called thy worthy * It is quite natural for a poor sinner to think servants."
and
to speak thus.
But
it is still
far
more natural
for
God
It is true, we have not to rejoice in the sinner s conversion. behaved towards Him as good sons, yet notwithstanding
that, our
Heavenly Father has not lost His fatherly Let us return to Him in confidence, call
tion for us.
*
Lake xv.
19.
affec
Him
THE FATHER OF THE PRODIGAL :
298
by the endearing name of Father, and His heart will be touched with the greatest compassion for us it will ;
in our favor far
more powerfully than we
plead
ourselves, or even
the saints in Heaven, can plead. The reproach that He will is to give us the kiss of peace. As to our past offences,
make
He
will, as Holy Writ assures us, cast them behind His back, thus giving us to understand that He will never look
them again, that He will forget them, and never make them the cause of the least reproach. will bring them back again/* says the Lord, because I will have at
"I
"
mercy on them, and they shall be as they were when I had not as yet cast them off. And their heart shall rejoice as through wine, and their children shall see, and shall re joice, and their heart shall be joyful in the Lord." *. In Holy Scripture we read of the conversion of many sinners. But never do we read of a reproach made by God to a sin ner after his conversion.
Magdalen was a public prostitute ; a great usurer ; Zaccheus a notorious sinner Peter ; denied his divine Lord and Master ; Thomas was for some
Matthew
time quite obstinate in his unbelief. Yet, after their conver Jesus Christ never reproached any one of them with
sion,
a fault of their
life past.
When
our dear Saviour reproached Jerusalem with its faithlessness and obstinacy, He said: "Jerusalem, Jerusa lem, that killest the prophets, and stonest them that are sent to
thee."
f
Why did He
lem, that hast killed the
not say,
"
Jerusalem, Jerusa
had happened there so many times ? For the reason as God no just given longer remembers past offences which have been once forgiven, so He never makes any of them the subject of reproach. prophets,"
as
After even the best of men have forgiven an insult, they cannot help experiencing now and then a certain feeling of aversion and dislike for those by whom they have been offend ed. But such is not the case with Almighty God. On the * Zach. x. 6
7.
GOD S MERCY.
299
contrary, our Heavenly Father rejoices so much the more, the greater the sinner is who is converted and returns to His
embrace.
How great is the joy which holy and zealous priests exSt. Francis Xavier, perience in the conversion of sinners St. Bernardino of Sienna, St. Vincent Ferrer, St. Francis de !
Sales,
and St. Alphonsus called the confessional their paradise,
on account of the joy which they experienced in reconciling St. Ignatius of truly penitent sinners to God. Loyola re quired the missionaries of his Society to let him know every month how many sinners they had converted, how many confessions they had heard, and how heretics and iv
many
He read th they had received into the Church. letters containing these good tidings with the greatest iidels
joy.
His joy
at the conversion of sinners
was often so great that
prevented him from sleeping at night. At the close of a mission in which St. Francis de Sales had spent day and night hearing confessions, he wrote to St.
it
Jane Frances de Chantal as follows These have been Oh what joy I feel at the conversion golden days for me. of so many souls I have been reaping in smiles and tean "
:
!
!
of love
amongst
my dear
penitents.
Saviour of
my
soul
!
what a joy was mine to see among others a young man of twenty, brave and stout as a giant, return to the Catholic faith, and confess his sins in so holy a manner that it was easy to recognize the wonderful workings of Divine grace leading him back to the way of salvation. I was quite be
and
joy, gave him many a kiss of peace. holy priests experience such joy at the conversion of sinners, how much greater must the joy of Jesus Christ be at their return to His friendship, since He is their Chief
side myself
Kow,
Pastor,
blood
with
>;
if
who purchased them
at the price of
His precious
!
Let us not, then, be afraid of Jesus Christ, but be afraid rather of our own obstinacy, if, after having offended Him,
THE FATHER OF THE PRODIGAL:
800
we
will not listen to
Who
"
ation. "
tle.
is
it
Christ Jesus *
His voice, which invites us that shall
who
died,
to reconcili
condemn ? says the apos who also maketh interces "
we
persist in our obstinacy, Jesus Christ will be constrained to condemn us, but if we repent of the
sion for
If
us."
we have done, what fear need we have of Jesus Christ ? has to pronounce sentence on us ? Think, says St. Paul, that the self-same Redeemer has to sentence thee who died just in order that He might not condemn thee,
evil v
Who
that self-same
One who,
that
He might
pardon thee, has not
spared Himself.
And we may know, further, that, should we love Him, our past sins will not stand in the way of our receiving from God those specially great and choice graces which he is wont to bestow on his most beloved souls; for our Heavenly Father does not only rejoice so much the more, the greater the sinner is who returns to His grace and friendship, but lie is
wont lose
also
to take particular care of
Hence He
him
him in order not to him many efficacious
again. gives graces to overcome his temptations and passions.
minds him from time
to time of his
former
He
re
sins, in order
that they may serve as so many tongues to tell him con stantly to love his God and Father so much the more, the more he has sinned. Thus it often happens that those
who
for
some time were great sinners, after their con ver God more faithfully and love Him more ardently
sion serve
than many of those
who never
lost their
baptismal in
nocence.
There is no respect of persons with God," says St. The Lord distributes His graces to truly repentant Paul.f Elias was a holy pro sinners as well as to innocent souls. "
phet of the Lord.
At
his
command
the clouds rained, and
But Jacob, the hermit, at his bidding they ceased to rain. enjoyed the same power after his conversion from a very Rom.
viii.
SI
t Col.
iii.
35.
GOD S MERCY.
301
life. Innocent Daniel was thrown into a den of lions, but those wild animals respected the servant of God. A similar respect was shown by wild animals to St. William
sinful
of Aquitania, although he persecutor of the Church.
had for some time been a great
We
read that St.
John
that
most innocent apostle was cast into a caldron of boiling oil without suffering hurt. And we read the same of St. Boni face, who was but a sincerely penitent sinner. It is related the Lives of the Saints that St. Raimond, who always St. life, walked dry-shod over the water. Mary of Egypt, who led a very sinful life for seventeen years, did the same many times after her conversion. She spent several years without taking any corporal food, just as if she had been .another innocent Catherine of Sienna. Thus, God grants the same favors to holy penitents as to innocent in
led an innocent
and thereby
souls,
fulfils
the prophet Ezechiel
not hurt
him
wickedness."
in
*
"
:
the promise made by Him through The wickedness of the wicked shall
what day soever he
shall turn
from
his
But not only do holy penitents receive the same favors as innocent saints, many of them even seem to be more highly favored by God. Which of the apostles was made Head of the Church ? Was it St. John or St. James, whose lives were always blameless ? Not so ; it was St. Peter, who denied his divine Master three times. And did not St. Paul,
who persecuted
become a
The innocent
Gentiles?
faithful to our Lord,
Yet
Calvary.
peared
the Christians with implacable hatred, preach the Gospel among the
vessel of election to
first
ful apostle.
;
John alwaysr emained at
Mount
was not to him that our dear Saviour ap after His resurrection, but to St. Peter, His sin It was not Martha but Magdalen, the penitent, it
that sat at the feet of our
doctrine
apostle St.
and stood beneath His cross
and
it
was
Lord and listened to his sacred whom our Lord first ap-
she, too, to
* Ezech. xxxiii.
13.
THE FATHER OF THE PRODIGAL.
302
pcared after His resurrection. IIow great are the graces and privileges which our Lord afterwards granted to so many holy
To St. Augustine, for instance ; to St. Marga penitents To this last saint, in particular, who had ret of Cortona. several spent years in sin, God revealed the place formerly !
prepared for her in Heaven amongst the seraphim ; and even during her life He showed her many signal favors, inso
much
that, beholding herself so highly favored, she one day God : Lord, how is it that Thou lavishest so "
said to
graces on me ? Hast Thou, then, forgotten the sins have committed against Thee?" "And have you for what I have told you, that our Lord answered, gotten," when a soul repents of her faults I no longer remember the
many I
"
outrages of which she has been guilty towards me?" During a certain period of her life our Lord called her by But this name became the name poverella (poor little one).
wearisome to her. So, full of confidence in the good ness of our Divine Saviour, she one day asked Him frankly, And when, Lord, shall I hear myself called Thy at last
"
Our dear Lord replied that she was not as yet worthy of being called by that sweet name, as she was still a child of sin, but that she should make a good general con These unexpected words were a thun fession of her sins. derbolt to Margaret s heart. Bursting forth into most "
daughter
?
turned suppliant to her beloved father St. beloved protectress St. Mary Magdalen, obtain for her a clearer knowledge of and to them begging a more intense sorrow for her faults, so that she might be bitter tears, she
Francis,
to
her
entirely cleansed
from the
least
remnant of
sin.
She was
such an extent that in her general confession she week exposing every circumstance of her dis a whole spent with such a deep sorrow that it would be dim life, orderly
heard
to
cult to
more
show a Peter more
full of grief.
fession, she
full of
compunction, a Magdalen
After she had finished her general con
was permitted
to receive
Holy Communion.
No
MERCY.
303
sooner had she received our Lord than she heard Him say to At the sound of this sweet name her,, My daughter "
"
!
she
fell
into an ecstasy of inward joy.
she exclaimed
little,
Lord word full
of our dear
Jesus
!
me
to call
Having recovered a supreme sweetness and goodness happy day for me, promised by my
"0
:
!
of consolation, that "
daughter
!
Thus
verified
is
Thou
hast deigned
what Holy Scripture
things work together unto good,"* even sins, as the gloss subjoins. But will not innocent souls murmur at this love and
says
"All
:
mercy
of
God
for sinners
Will they not speak as the
?
As soon as this thy son is faithful son in the Gospel come, who hath devoured his substance with harlots, thou "
:
hast killed for souls
!
Show
him
the fatted calf
"
?f
Oh
yourselves content with
!
no, holy innocent
all this.
Remember
that you, too, are weak creatures, and rejoice in the graces and favors which Jesus Christ confers on all those who went
from Him for some time, but afterwards left their returned to the Good Shepherd. Persevere in and ways My son, thou your piety, and your reward is most certain. art always with me, and all I have is thine." But do you, wretched sinners who have hitherto been prevented from returning to the Lord by the consideration of the great number and hideousness of your sins, hearken far astray
evil
"
to the words of the wise
man:
"Think
well of the Lord.
Lord in goodness, and seek Him in simplicity of heart." J Think of the Lord in a manner worthy of His goodness and exceedingly great mercy. Should you have committed all the sins that ever were committed, should you have stayed from confession for how long soever, let all this be no reason for you to stay away any longer. God is ever ready to receive you with open arms, to embrace you as His dearly beloved children, with so much the more joy and gladness the further you have strayed away from Him.
Think
*
of the
Kom.
viii. 28.
+
Luke xv.
30.
Wisdom
i.
1.
THE FATHER OF THE PRODIGAL :
304 "
"
Fear
said
not,"
He
one day to
St.
Margaret of Cortona
fear not to obtain the full remission
of
all
thy
sins.
Thou
wilt infallibly obtain it, and thou shalt inflame others colder and more coy. I have destined thee as an example to all
poor sinners, in order that they am that compassionate Father
that I
1
may clearly understand who welcomes back His
most rebellious and most contumacious children, and that, if they ask my pardon and prepare to receive my grace,
me
they will ever find
have turned to
ready to give
it
just as quickly as I
thee."
From the moment of your repentance, all the disorders, all the crimes, of your life, no matter how black, how hideous they may be, will be drowned, as it were, in the ocean of God s mercy, and disappear as the darkest night disappears at the rising of the sun. As far as the east is from the west," so far I will put away from me all your says the Lord, "
"
iniquities.
*
How mean, how cruel, who
himself,
God and God merely because God His mercy upon him What black
is
that sinner, both toward
will not return to
wishes, as it were, to force ingratitude to reject the mercy of God, and to continue to re turn evil for good Having heard the merciful voice of the !
!
Lord, do no longer harden your heart against it. merciful Lord it is Thy word, sincerity Yes,
Thy
ble promise,
Can I delay
:
!
to turn to
Thy
love,
Thy mercy,
Thee with a
that I hear.
Say in
all
infalli
and sweet confidence, and beg Thee to hear, at my return, the sighs and groans of my sorrow, the humble and sincere protestation of my reciprocal love ? Since Thou deignest to be so merciful to me, oh! come and take possession of my heart as Thou didst of the heart full
St. Peter after his lamentable fall. and enable me, with him, to say with as much truth, Thou knowest all things: thou knowest that
Come
of the Apostle
"
Lord, I
love
Thee." f
*
Psalm
cii. la.
+
John zxt
IT.
GOD S MERCY.
305
But as to you, holy, penitent Christians who have for gome time so grievously offended Almighty God, but who have been again received in His fond embraces, never forget your Heavenly Father in your regard He you as if you had always led a most innocent life, as if you always remained as pure as when you came forth from the sacred laver of baptism. Never forget what you owe to such a good God, to such a merciful Father. What wonder that Magdalen shed most bitter tears for thirty years after her conversion, although she had been as sured by Jesus Himself that her sins were forgiven ? What wonder that St. Peter constantly wept over the offences he had offered to his divine Master, although Jesus Christ Himself had granted him the forgiveness of his sins ? Alas this goodness of
who
loves
!
we consider that Almighty God, who stands
need of no one, who in a moment could destroy the whole world, has taken no other revenge on poor, penitent sinners than if
favoring them,
we
feel constrained
more and more ardently. Jesus
!
I too
am
quite
to love
Him
dear Saviour
grateful,
!
in
every day merciful
and know but too well
how good, how merciful Thou wretched of sinners. love
Thee always, and
eternity.
It is
hast been to me, the most therefore my firm resolution to
to praise
Thy mercy in time and
fc*
CHAPTER XVL THE PRODIGAL
S
PRAYER
PRAYER THE KEY TO GOD
S
MERCY. day
St.
a boy playing with a bird. The away, but it could not, as the boy
Anselm met
ONEpoor bird tried to
fly
by a thread which he had tied to its leg. The little fly away again and again, but the boy always pulled it back, and laughed and leaped for joy as he saw it St. Anselm stood gazing flutter and fall upon the ground. for a considerable time at this strange sport, and showed the held
it
bird tried to
greatest compassion for the poor little bird. thread broke and the little bird flew away.
Suddenly the
The boy began
All pre to cry, but St. Anselm expressed the greatest joy. sent were astonished to see so great a prelate take such in But St. Anselm said: "Do terest in this childish sport.
you know what I thought of on seeing this boy amuse him Ah it is thus, thought I, that self thus with the bird ? !
the devil
makes sport
of sinners.
He
ties
them
at first, as
were, with a slender thread, and then sports with them as he pleases, drawing them from one sin into another." Some it
he
ties
by indifference to God and to their own salvation,
others by too great love for the goods of this world; some, again, he ties by the sin of avarice, others by the sin of uncleanness, others by the sin of theft. Many a one of the
unfortunate sinners, seeing his great misery, will cry out like How long, Lord Wilt Thou be angry St. Augustine: "
!
ever? Remember not my past iniquities." And per ceiving himself still held back by them, he cast forth miser for
able complaints,
and reproached himself, saying 806
"
:
How
THE PR ODIGAL
S
PRA YER.
307
to-morrow Why not, to end an hour my filthinow ? Why does not this put with he and he wept uttered, These ness?" complaints most bitter contrition of heart, not feeling courage enough long
to
?
how
long
renounce his
To-morrow
?
evil
!
!
ways.
would to God," cries many a sinner, "that I were this accursed habit of drinking, of swearing, of from freed "
Oh
!
What am virtue of holy purity sinning against the angelic to wishes sinner this Like the little bird, poor I to do ? !
"
The devil sinful habits, but in vain. get free from his At his old sins. into back him and him tied, drags keeps last the wretch, seeing that he cannot get free,
unhappy way to despair. The poor sinner, deprived of God s grace, is like a child He is unable, of his own that is helpless and abandoned. a state of sin and recover the friend from rise to strength,
gives
of Trent, "If any one," says the Council ship of God. and the grace without asserts that preceding inspiration or repent in of the Holy Ghost man can believe, hope, love, "
Consider him be anathema. manner as he ought." "
such a manner as he ought,
let
in such a
word: Repent Judas repented, for Holy Scripture says well the
"
of
him:
"Then
that He was condemned, betrayed Jesus, seeing the thirty pieces of silver back himself, brought repenting I have sinned in to the chief priests and ancients, saying
Judas, who
:
* But this was not such repent betraying innocent blood." ance as is required for justification ; it proceeded only from in despair. natural motives, and consequently ended "And Judas,"
as
himself with a
halter."
Holy Scripture
says,
"went
and hanged
assistance but may, indeed, fall into sin without any of God. assistance rise from it we cannot, except by the special in them to set but properly I can pluck out my eyes, again I can likewise lose the grace of God, is beyond my power.
We
;
* Matt. xxii.
3.
THE PRODIGAL S PRA YER :
308
but to recover it again without God s assistance can do. St. Peter remained chained in
I
is
more than
prison until an and the chains fell
angel came and said to him, Arise," his hands.* Had St. Peter not been awakened by the angel, he would not have thought of and had he "
from
rising
;
thought of it, he would not have been able to free himself from his fetters. In like manner, the soul which has once been chained by sin will of scarcely ever think seriously
being converted and returning to God. Should it even think of this, all its efforts will not suffice to break the chains of sin and free it from the of the if slavery
God s grace does not come to its aid. God alone can change the sinner of
man,"
says
Holy Writ,
"is
s
devil,
heart.
"The
heart
hand of the Lord He God can in one moment
in the
;
whithersoever He wills." enlighten the sinner so that he understands the misery and danger of his state. The Lord can so move his will that he makes a firm resolution to amend. He can in one mo turns
it
ment inspire the heart of the sinner with so much confi dence in His mercy that he firmly hopes for the forgive ness of
all his sins.
Now,
it is this
that the sinner surely obtains
if
unspeakably great grace he prays for it. The pro
digal prays Father, I have sinned I am not worthy to be called thy son make me as one of thy hired servants." His father s heart was touched by this he is for prayer Let all sinners pray in given and received back with joy. "
:
;
;
;
like
manner
sured that
Heavenly Father, and let them rest as does not burn tow more quickly than God
to their
fire
enlightens and forgives sinners forgiveness.
The woman
of
when they ask His light and Cana had no sooner said
me ! than she was heard, and received the of conversion. The Samaritan woman, too, received grace the grace of conversion as soon as she asked our Lord for "
Lord, help
"
the living water of which
He had spoken
* Acts xii.
7.
to
her.
No
PRATER THE KEY
GOD S MERCY.
TO
309
sooner had the publican prayed in the Temple, Lord, be me a sinner than he was instantly forgiven, and left the Temple justified. No sooner had the thief on ihe cross said to our Saviour. "Lord, remember me when "
merciful to
"
!
Thou comest into Thy kingdom than he was forgiven, and even received the promise that he would be with Him "
!
vhat day in Paradise.
There is one who is as yet groping in the darkness of unbe and error he is far away from God, from the true religion, from the means of salvation. Now, if he prays to lief
God
;
for salvation, his prayer will be heard.
Chlodwig (Clovis), heathen king of the Franks, when, with his whole army, in imminent danger of being defeated by the Alemanni, prayed as follows
Thou
of
:
whom
Chlotilde (the king s Christian wife) has often told me that Thou art the Son of the living God, and that Thou givest aid to the hard-pressed "Jesus
and victory
Christ,
to those
who
trust in Thee, I
humbly crave Thy
powerful assistance. If Thou grantest me the victory over my enemies, I will believe in Thee and be baptized in Thy
For I have must be impotent, name.
called
upon
my
gods in vain.
They
they cannot help those who serve them. Now I invoke Thee, desiring to believe in Thee ; do, then, deliver me from the hands of my adversaries." as
No sooner had Chlodwig uttered this prayer than the Alemanni became panic-stricken, took to flight, and soon after, seeing their king slain, sued for peace. Thereupon Chlodwig blended both nations the Franks and the Ale manni together, returned home, and became a Christian. There is another. He is not as yet a member of the He is living in doubt and uncertainty as Common sense religions is the true one. that no salvation is possible except in the true re-
Catholic Church. to
which of
tells
him
iigion.
religion,
all
Now, God if
will enlighten
him
to
know
he persevsras in prayer for this grace.
the true
THE PR ODIGAL S PRA YER :
310
The Rev. F. Thayer, when as yet a minister of the Anglican Church, lived for some time in great doubt as to whether the Anglican Church was the true one. So he had recourse to God ; he prayed for light in the following manner
:
God
of all goodness, Almighty and Eternal Father of mercies, and Saviour of mankind, I implore Thee, by Thy "
sovereign goodness, to enlighten my mind and to touch my heart, that, by means of true faith, hope, and charity, I
may live and die in the true religion of Jesus Christ. I confidently beliove that, as there is but one God, there can be but one faith, one religion, one only path to salvation, and that every other path opposed thereto can lead but to perdition.
my God!
This path,
I anxiously seek
after,
may follow it and be saved. Therefore I protest be fore Thy divine Majesty, and I swear by all Thy divine at tributes, that I will follow the religion which Thou shalt reveal to me as the true one, and will abandon, at whatever that I
cost, that
hoods.
wherein
I shall
I confess that I
have discovered errors and false do not deserve this favor for the
greatness of my sins, for which I am truly penitent, seeing they offend a God who is so good, so holy, and so worthy of love ; but what I deserve not I hope to obtain from Thine in
mercy, and I beseech Thee to grant it unto me through the merits of that precious blood which was shed for us sinners by Thine only Son, Jesus Christ our Lord, finite
who
liveth and reigneth, etc. Amen." Truly, so sincere and humble a prayer could not remain unheard. God enlightened him so as to see that the Roman
Catholic
Church was the only true church
salvation
was
possible.
came a Roman
He
in which alone renounced his heresy and be
Catholic.
There is another. He is a Roman Catholic, but his faith in some of the truths of the Catholic Church is not very lively
;
for instance, in the Real Presence of Jesus Christ in
PRATER THE KEY the Blessed Sacrament.
From
TO Qorfs this
MERCY.
want
311
of faith proceed
his coldness in prayer and irreverent behavior in church, his wilful neglect of hearing Mass on Sundays and holy-
days of obligation, his rare reception of the. sacraments, his lukewarnmess, and so many other faults. Now, if he prays and continues to pray to our divine Saviour for a lively faith, for a
thorough change of his heart, his prayer will bo
heard.
A young cleric once heard a missionary preach on the Real Presence and on the great love of Jesus Christ in the The missionary spoke with as lively a Blessed Sacrament. faith as if he saw Jesus Christ with his eyes. The young cleric and said to himself my Lord what I, too, must one day preach on Thy Pre sence in the Holy Eucharist but how feeble will my words The be in comparison with the words of this pious priest! young cleric related this afterwards, and he added that from that time forward he had always begged of Jesus Christ the in the Blessed gift of a lively faith in His Heal Presence Sacrament, and that he had done so frequently during Mass, was struck at
shall
become
"
this,
of
!
:
me?
;
"
Gradually his particularly at the time of the Elevation. faith became so lively that in this light of faith he saw our
Lord more
distinctly in the Blessed
Sacrament than
He
could have been seen with the eyes of the body, had He vouchsafed to show Himself in a sensible manner. There is another. He has been leading a life of debauchery
many years. His evil habits are deeply rooted. He seems be entirely under the control of his sinful passions. He feels indeed the great misery in which his soul is plunged. for
to
He now and then tries to rid himself He feels too weak to resist his passions.
of it
He
but in vain.
;
is
tempted to
Whence
shall he obtain courage and strength to free himself of his evil habits and lead a Ah he must pray to the Lord to assist him, better life ?
despair of his salvation.
!
and the Lord, who
is
the most merciful Father, will go to
THS
312
meet His erring and sins. Father Hunolt, vicious
Pit ODIGA L S
child,
PR A YER :
and deliver him from
S. J., relates
his enemies
that there was once a certain
young man who
often sincerely wished to change his life, but who, on account of his deeply-rooted evil habits, believed his conversion utterly impossible. He thought that
whatever he might do would be of no avail to excite true sorrow and contrition in his heart. One day, overwhelmed with melancholy, he left home in order to seek some relief
On
in the society of his companions.
leaving the house he
met at the door a poor beggar. As soon as he saw him he remembered the words of our Lord Jesus Christ What "
:
soever yon have done to the least of
my brethren, you have then went and took a loaf of bread, and, throwing himself on his knees before the beggar, he gave it to him, thus praying in his heart My Lord Jesus Christ, done
to
He
me."
"
:
adore Thee in the person of this poor man Most gladly would I give Thee my whole heart, but I cannot, because it is too hardened ; for the present, at least, take, I beseech I
!
Thee, this loaf of bread, which I am still able to give. Do with my heart whatever Thou wilt." the wonderful
power felt a
of prayer ? No sooner had he prayed thus than he bitter sorrow for all his sins, and shed a torrent
most
He made
a good confession, and ever afterwards * extraordinary graces. There is another. He does not wish to hear of the misery, of his soul, in order not to be tormented by the stings of his of tears.
received
many
conscience desire of
;
he even hates the very thought of conceiving a he has become hardened in sin were
amendment
;
;
open before his eyes, he would still continue to offend Almighty God he resembles an incarnate demon. He has not only no sorrow for his sins, but he has not even the least desire to ask of God the grace to be sorry for them. hell
;
* Eleventh sermon on the
"
Follo\ring of
Christ"
PRAYER THE KEY
How can he be saved obtain anything from
TO
GOD S MERCY.
who has not even the God ?
313
least desire to
a pitiable, but not a desperate, with perse state ; for, if such a hardened sinner will pray to pray for the grace desire the him will God give verance, desire not the of contrition. Has He not declared, and live converted death of the wicked, but that he be
must
This, I
confess,
is
"I
"?
God has the greatest desire to see all sinners saved, and He is them the graces necessary for their ready at any time to give should pray for every but He wishes that salvation
they
;
for efficacious grace to put good thought and desire, and Let such a sinner pray execution. into their good desires to pray to Thee for my salva desire a true me Lord, give in thus praying, and then let him let him tion :
"
"
persevere
;
rest assured that
his mind so as finally enlighten He will miserable state of his soul.
God will
the
understand touch his heart with true sorrow for his sins, and strengthen and be his will so as to be able to rise from his fatal state to
saved.
In 1858 there lived in Philadelphia a young lady who the most so far in her wickedness as to commit out of but heinous crimes, no longer through weakness, died had Her suddenly in accomplice pure hatred of God. afterwards and most shameful appear a of sin, act the very for ed to her enveloped in flames of fire. From that time inward an were burning so ward she felt in herself as it
had gone
intense that
in hell, and utteisd This punishment, far from making
she imagined herself
most frightful her repent of ^r hatred of
cries.
her sinful
life,
served
only to increase
For three months she did nothing God. execrate blasphemies against most the forth out pour of Mother blessed God, and the saints. The the God, are so enormous sins which she committed during that time shudder with one make would them of that the mere recital as wretch a this, yoa may so Ak korror. impious 1
THE PHODIQAL
314
PRA YEK :
S
the wonderful But, think, will never be converted. is its power with God that, So ! of great prayer power should a man be ever so impious and perverse, he will not The great sinner fail to obtain forgiveness if he asks for it. was repeatedly she whom a had of our story lady friend, by for several days refused She some to prayers. say requested of her to pray, but yielded at last to the urgent request Jesus of The s God promise friend to ask
kind
pardon
.
Whosoever asks shall receive," was soon fulfilled. Christ, At that time some of our Fathers gave a mission in Phila She went to one of them to make her confession. delphia. Her sorrow for her sins was so great that she could hardly She requested her confessor to speak in the confessional. make known the great mercy which God had shown her "
times. having prayed for it a few he said a indeed told great truth when St. Alphonsus the of the greatest pains of the damned is "that one so have saved themselves easily by thought that they could sins and a of God to give them true sorrow for their
after
^
asking No one, therefore," says the firm will to amend their lives. God by saying that his "can excuse himself before saint, of the difficulties and salvation was impossible, on account
will which he met in the way of salvation. God If you will answer: He an such to excuse; not hearken all ob had not strength and courage enough to overcome
obstacles
<
did
way of your salvation, why If a man has to come your assistance ? vou not ask me hold of the rope that take not will and a into fallen deep pit, it is clearly his own fault if he is let down to draw him up, Thus the sinner, too, is lost through his own perishes.
stacles
and
difficulties in the
to
fault,
if
have he neglects to pray for his salvation. will say to the sin Lord the so many years/ you for the grace the hope that you would at last ask
waited for ner
in
of true repentance
and
for tho
amendment of your
sinful life-
Had you only asked, you would have instantly received,
PRA YER THE KEY for to call on
saved.
me
for assistance
Would at this
God
to
that
it
is
S
MERCY.
to be
315
delivered
and
now in heaven who on earth could stand before us
those saints
all
moment
"Beloved
Would
!
souls,
we could ask them in perdid you not die in your sins?
that
why
were you forgiven "Ah they would answer, was because we implored the Lord for mercy and for
Why "
GOD
"
for a while led a sinful life
son:
TO
?"
"
But how did
!"
happen that you did not relapse into your former sins ? were you able to persevere in Beloved breth leading a penitential life until death ? giveness."
it
How
"
"
know that this good-will, this they would answer, strength and courage, came not from ourselves. No of our selves we were too weak, like you. We were often tempt ed to commit the same sins again ; but then we had re course to prayer, and God assisted us and preserved UP from sin. Nc Prayer makes the soul unconquerable. "
ren,"
;
evil spirit
It
prays.
has the least power over her as long as she is, then, by prayer that we were enabled to give
sin, to lead
up
a penitential
life,
and
to die as holy peni
tents."
Ah
would that some
!
could come forth and
now burning why they were lost say who was cruc^ied
of the souls
tell
us
!
in hell
What
would the impenitent thief at the eame time with our Saviour ? Ah he would say, confess that I was a very wicked sinner throughout the course of my whole life I committed many crimes, for which I have deserved hell a thousand times. But my com panion on the cross was not less guilty his sins cried not less to Heaven for vengeance yet he ascended from his cross into Heaven, whilst I, from mine, was hurled into the depth of hell he rejoices for ever, while I am tormented in ever What brought him into Heaven ? It was the lasting fire. "
!"
"I
;
;
;
;
simple prayer into
:
me when Thou What brought me to hell ?
Lord, remember
Thy kingdom.
cornest It
waj
THE PRODIGAL
316
S
PRA YKR :
the neglect of prayer ; I remained hardened in my sins and died as a reprobate because I would not pray." Let us rest assured that all the damned would give the same answer were they allowed to tell us the cause of their
damnation.
language
full of terror to
hardened sinners
who do not wish to give up their sinful lives and return to God language full of sweetness and consolation for all those who pray to be delivered from their sins, and to be re ceived again as children of God Ah would to God that I could stand on a high moun !
!
!
tain,
surrounded by
all
the sinners in the world.
I
would
Pray, pray, pray ! You cry aloud, at the top of my voice will not die in your sins ; you will be forgiven ; you will "
:
God does not require that you everything and give it to the poor, or be put to the rack, or be nailed to a cross, in order to save your souls. Conditions so painful as these He does not require of be saved,
if
you pray
should go and
!
sell
you. He requires the easiest in the world ; all that He asks is that you should pray and sincerely entreat Him to save He is still the same God ; He is still as powerful to you.
help you, just as merciful to forgive you and to receive
you again into His friendship, as He was when He said This day shalt thou be with me in to the good thief He will be to you the same powerful, the Paradise. same merciful God that He was to St. Magdalen the :
"
St. Margaret of Cortona, and to many other souls whom Egypt, Mary He has delivered from their sins, and even changed into But you must avail yourselves of His promise: saints. Amen, amen I say unto you, whatever you ask the Father * Jesus Christ has in my name, He shall give it to you." made this promise, and He will never fail to keep it. Heaven and earth will uass away, but His word shall ne^er
Penitent, to
St.
to
of
St.
Augustine, to
"
"
Johnivi.
28.
PRAYER THE KEY pass
away."
He
alone
is lost
TO
GOD S MEROY.
who
does not pray
317 ;
he alone
who
On the last day perseveres in prayer. all the saints of Heaven, as well as also all the damned souls will be saved
of hell, will bear witness to this truth ; on that great day we too shall bear witness to it, either with the elect on the right,
on the
if
we have prayed during life, or with the damned if we have neglected to pray.
left,
In order to be sure to bear witness to this truth with the
on that great day, let us say every day of our life the following ejaculation with all the fervor of our heart My Lord Jesus Christ, for the sake of Thy sufferings grant me elect
"
:
such faith, hope, charity, sorrow for prayer as will sanctify and save
my
my
souL"
sins,
and love
for
CHAPTER MISAPPREHENSION OF GOD
XVII. S
MERCY
DELAY OP
CONVERSION.
book Glories of Mary, tells of a other crimes, had killed his father and brother, and was in consequence a fugitive. One day in Lent, after hearing a sermon on the mercy of God, he went to confess his sins to the preacher himself. The confessor, on hearing the enormous crimes which he
ALPHONSUS,
ST. poor
in his
sinner who,
among
had committed, sent him to the altar of the Blessed Virgin, that she might obtain for him heartfelt sorrow and the par don of his sins. The sinner obeyed and began to pray. The sorrow obtained for him by the Mother of God was so from excess of grief. On the great that he suddenly died following day, while the priest was recommending the soul of the deceased sinner to the prayers of the people, a white dove appeared in the church, and let a card drop at his feet.
The
took
priest
written on
it
"
:
it
up, and found the following words soul of the deceased, on leaving the
The
body, went straight to heaven. the infinite mercy of God."
The Lord "Continue
of
mercy addresses
thou to preach the
Continue thou
to
to every priest the infinite mercy of
preach
words
:
God."
There are many sinners who despair of salvation. They give Some all hope of ever recovering the grace of God. Could I but once more be reconciled say to themselves with the Almighty, I would never again commit a mortal On such sinners I would lead a far different sin. God has mercy, for He sees them ready to profit by Hi a
up
"
:
life."
818
MISAPPREHENSION OF GOD a MERGT:
319
He therefore sends them a good priest, a charitable friend, to encourage them to hope in His mercy. He per mits them to hear or read a sermon on His goodness to in mercy.
them with
the hope of forgiveness. they cast themselves at the feet of the priest, confession of their sins, with the firm spire
Without delay
make
a sincere
purpose of abandon ing their sinful lives, and of being, for the time to come, faithful in the service of God. But there is another class of sinners represented the
by
prodigal s companions. They, too, are glad to hear the in finite mercy of God extolled. But instead of
accepting with gladness the pardon that God so generously offers them, they obstinately neglect His offer. If a young woman who keeps sinful company with a young man is told to leave his
answer
?
company and go Father
"
!
I
to confession,
what
cannot give him up now
What would
yet prepared to go to confession.
will be her ;
I
am
not
people say if If a revenge
were to keep company with him no longer ? woman is told to speak to her enemy, and to make amends for all she has said about her neighbor, what would she say ? I cannot do it I cannot speak to that woman." I
"
ful
"
;
If a
man
told to restore everything that he has stolen
is
or gained by dishonest means,
what answer would he make ? should be reduced to If a beggary." young man who has been for years a slave to sinful habits is asked when he intends to give up his shameful habits "
I
cannot do
it
;
I
and go to confession, Oh he will say, I cannot go now, but I will go at some other time. There is time enough to do penance and to be reconciled with Almightv God. I wish to a while. The Lord is "
"
"
!
enjoy myself merci do penance and make a good confession at some other time, at least on my death-bed, and God will for ful.
give
I
shall
me."
Yes, all say other time, and :
God is God will "
merciful. forgive
I shall
me."
do penance some
True,
God
is
merci-
330
MISAPPREHENSION OF GOD S MERCT:
If He were not merciful, who would be living to-day ? And He has even sworn an oath that He will forgive us, no mutter how numerous, no matter how enormous, our sins may be, provided that we turn to Him with our whole fill.
heart; but without real change of heart, earnest contrition, God will not, God cannot
not even for a single venial
without true,
sin.
pardon us no, By putting off our con
from day to day, we deliberately declare in the face of Heaven and earth, and renew the declaration every day, that we will not do penance, even though we have the power and the time to do so. Of our own free will, there version
we exclude ourselves from God s mercy and compel God condemn us. By putting off our conversion we wilfully abuse God s mercy and make of it a motive for sinning. We remain in sin and refuse to do penance because God is fore,
to
Does not this partake of the malice patient and merciful. of the devil ? Because God is good, we will be wicked ;
because
God
is
merciful,
we
remain hardened
will
;
we
persevere in sin and remain impenitent just because
patient and long-suffering.
We continue
will
God
is
on from day to day, and from year to year, because God does not punish to sin
us instantly and cast us into hell in the very act of sin. This course of action is a fearful mistake and misapprehen
God s kindness God now so generously
sion of
to us.
If
offers us,
we
reject the
pardon that
the time will come
we
when
shall ask for pardon, and it will not be You given us. shall seek me," says Jesus Christ, but you shall not find "
"
me, and you
shall die in
your In order to understand aright this fearful truth, we must remember two other great truths God numbers, weighs, and measures all things. He numbers the stars ; He measures sins."
:
the drops of rain which He sends upon the fields of the good and of the bad. He watches still more carefully over things of greater importance over the number of graces
which
He
has designed for each one of us, that we
may
DEL A T OF
CONVERSION.
821
work out our salvation. He also watches over the numbei which He is willing to forgive us, over the number of insults which He is willing to endure from us. He has decreed from all eternity how far He will allow each one to continue in his wicked life. He has decreed the number of of sins
times that
measure of
He
will grant pardon. He will bear
sins that
saking the sinner.
God
He
has resolved on the with before utterly for
waits, perhaps, for a certain ser
mon, a certain good advice, a certain inspiration and if that inspiration, if that last call, be neglected, then woe to the sin The graces which God ner, for God will call him no more. had destined for him have been all abused, and shall not be granted him. The number of times that God had resolved to pardon him is exhausted ; the measure of his sins is filled ;
to overflowing.
God promised Abraham
the land of Canaan, but He did His promise until four hundred years had passed the iniquities of away. The reason of this was because the Amorrhites were not yet filled up." * That is, the num ber of their sins was not yet great enough to cause them to be "If utterly abandoned by God. they continue to fill up the measure of their sins," said the Lord, I will destroy them all, and give their country to your posterity." The Lord said to the same patriarch The cry of the abominations of Sodom and Gomorrha has reached my ears ; the measure of their enormous sins is filled up." There f is no more mercy for them.; I abandon them to
not
fulfil
"
"
"
:
What
in each case
this fatal
is
number?
my justice. How great is
this measure ? The secret is hidden from men. No one can know it for certain we only know in general that for ;
oome the number of sins is seemingly greater, for others less. For the angels it seemed very small. The first sin they committed caused their eternal ruin. Millions of souls are cast into hell for * Gen. xv. 10.
one mortal
sin.
The unhappiness f (Jen.
of the
MISAPPREHENSION OF GOD S MERCY:
322
human
God made race comes from one single mortal sin. little greater for the inhabitants of Damascus.
the measure a
He said by the mouth of one of the prophets don three times to the people of Damascus, but mit four I will not give them grace to repent." :
He gave a Palestine
"
still
greater
They
number said
"I
if
will
they
par
com
to the children of Israel in
He by Moses,
"
already tempted ten times, and have not obeyed my voice ; they shall not see the land I promised with an oath to their fathers." :
have,"
me
of sin is unequal, the number of offences Reprobation begins for some at their first mortal all for others at the hundredth sin for others at the tenth A has two inso of God. who will master on the depends
Thus the measure different.
;
;
may endure the insolence of the one longer than that of the other. Nor is it necessary that the sin which completes this terrible number must be greater than The minute the others it is enough that it be the last. is not longer than other of clock the the striking preceding lent servants
;
it makes the clock strike precisely because it Sometimes the last sin may even be less enor mous than others already committed. To fall into a preci
minutes, but is
the
last.
the last step pice, it is not necessary that
than the preceding steps it maybe theless, it is enough to cause the fall.
Now, when
God
;
is filled up, what happens two things: either he dies immedi If he dies allows him to linger on earth.
the measure of sins
to the sinner ? ately, or
taken be longei shorter never
much
One
still
of
immediately, God, without waiting a single moment, casts him into hell. In this way He chastised the rebel angels, not leaving them a
moment
for repentance, as
had been committed. many sinners, carrying them off
their sin
in the
were, after
daily punishes in the flower of their youth,
midst of their licentiousness, by a
fall,
by the stroke
enemy, or by some other accident. young man, a native of Borgo, Taro, a carpenter by
of an
A
it
Thus He
DEL A Y OF CON VERSION. was excessively addicted
trade,
to
323
drunkenness, and showed
himself unwilling in confession to correct this great vice. Father Piamonti consequently dismissed him without grant ing
him
Meanwhile, the young man, instead of
absolution.
went about boasting entering into himself and repenting, that he had been absolved by another priest, and had even received the blessed Eucharist on occasion of the general Com munion. For this impiety he was very soon punished in a most exemplary manner for the day had not yet passed before the sacrilegious young man received a dangerous wound from the cut of a sword. Every one was persuaded ;
that the misfortune
happened to him in punishment of his
but the wretched man fell again into worse disorders ; *;han before, and was in a few months visited by divine chastisement still, being shot justice with a more severe wherein to make his recon of time moment a without dead,
crime
ciliation with
God.*
does not always punish the sinner immediately the measure of his sins is full, but allows him still to
God
If
when
He withdraws His efficacious graces from him, and delivers him up to a reprobate sense. St. Basil re marks that when a sinner has filled up the measure of his sins his evils become incurable ; he gets outside the circle of
remain on earth,
God
s
mercy and into that
of
His
justice,
from which he
shall never escape I shall bear with the citizens of Damascus ; I shall bear with the inhabitants of Tyre I shall bear with the children of Am mon until their third and fourth sin, but their fourth "
;
sin shall be their last. 1
shall
punish them,
condemn them Suppose a
I shall
to eternal
man
have mercy on them no longer.
I shall let
them
die in their sins,
and
torments."
were condemned to quit the country with
his life if found thirty days at the penalty of losing What would be thought within the realm after that time.
in
* Life of Father Piamonti, chap. vi.
324
him
MISAPPREHENSION OF GOD S MERCY:
instead of making every preparation for his de and eagerly seizing the first opportunity to depart, he were to spend his time in drinking and gambling and amusing himself to the last moment ? It would be thought A very similar case is that of that he had lost his senses. one who has committed mortal sin, and who knows that the of
if,
parture,
is pronounced against him the commission of that sin. Death may overtake him at any moment, and if he dies in such a state he will surely be lost for ever. Is it not utter folly to con tinue so ? Sooner or later that sinful life must be given up if a man has any hope or desire for salvation. This life has been given us to do penance, and yet we have wasted the greater part of it in vain and sinful amusements, in hoarding up perishable riches. We have lost so many good opportu nities of abandoning sin, and those opportunities will neve:
sentence of eternal death
moment
after the
return.
But the sinner
is apt to think that there is time enough I shall do penance when I am old," he do penance. But suppose you should die in your youth, because says. the number of your sins is filled up ? You will do penance next year. But suppose you should die this year, because the measure of your sins is filled up ? What then ? You will go to confession next Easter. But suppose you should never see another Easter, because the number of your sins is You will go to confession in a filled up before that time ? month or two, as soon as you have finished the business that you have on hand. But are you sure that you will live yet another month ? Next week, then, I will give up that bad "
to
company, I will restore that money, those ill-gotten goods. But suppose you should die before the end of this week, be cause the
number
of your sins is filled
up
?
To-morrow,
To-morrow ? Why not to ther, I will go to confession. day ? Perhaps the morrow will never dawn for you, be cause the measure of your sins
is filled
up.
I
do not think
DELAY OF CONVERSION.
325
that I will die so soon. That is the very reason why you should fear; for death will come when you least expect it. At last death comes upon you, and you are not prepared.
Ah
do not believe the devil
!
;
he
is
your bitter enemy, ho
is
Believe rather the priest of God, be plotting your ruin. lieve your friends, believe Jesus Christ, who loves you, who has shed every drop of His blood for you. Jesus has your
His hands He knows what He says when He tells you that death shall come upon you when you least ex in
life
pect
;
it.
But you say that you will make a good confession and settle everything at the hour of death. Are you sure that at that hour you will be able to make your confession ? You
may
die senseless,
then
?
Do you
you may die without a
know
not
that
it
is
priest
;
and what
a terrible thing to fall
Do you not your sins, you must have true contrition ? With the grace of God, true contrition is easy of attainment for those who sin through weakness or inattention, because when they are calm and unprepared into the hands of the living God
know
?
that, in order to obtain forgiveness of
self-possessed they hate sin. Every human heart feels pity for (hem much more the all-compassionate heart of God. ;
But
as for those
are resolved to
who know
remain in
wilful determination
God now sin
upon
offers
them
sin, till
;
;
that they are in mortal sin, and who continue to sin on with
it
;
who wilfully reject all the graces that who continue year after year to heap
the evil becomes a fixed habit, a dire ne
cessity; who knowingly and obstinately continue to sacrifice their reason, their will, their their
memory, imagination, body and soul, their hope of heaven, and God Himself, to sin and to the devil, knowing at the same time that their lives are in the hands of God, that any moment may be their
their last, that at any moment their guilty souls may he hurried before the judgment-seat of God for them there ii o little hope of true contrition at any future time that
MISAPPREHENSION OF GOD S MERCY:
326 to
make them
a miracle
contrite would require a miracle of grace more extraordinary than would be required
tc
raise a corpse to life.
Many
say that they intend to give
But
up
sin
and do penance
they give way to all their wicked passions until they are old, they will not be able to conquer them in their old age. It may be said that many have en in their old age.
if
when young, and yet in their old age they have stopped sinning and have led edifying lives. This is true. Many have stopped sinning in their old age that is, they have stopped committing public and notorious sins. They have given up the ball-room, the theatre, the house joyed the world
But what does this prove ? Does it prove that have they really given up sin and every affection for sin ? Does it prove that their heart is really changed ? Not at If that were the case, then those who are locked up in all. the penitentiary would be saints. They do not go to the of infamy.
ball-room, or to the theatre, or to the house of infamy. But have they on that account really changed their lives and
given up sin
?
Open the prison doors and
again,
and you will This given up sin.
see
hoary-headed sinners
who seem
teriorly they
is
let
them
whether or not they have
free
really
precisely the case with those old, to
Ex have given up sin. because they cannot
may have changed, simply
help it ; but in their hearts, in their desires, they are still The man who has grown old in sin no longer the same. goes to the house of infamy, but he goes thither in thought and desire. Like the snow-crowned volcanoes of South
America, his head is white with snow, but his heart burning with the fire of lust.
is
Who has ever had a racking headache, or toothache, or a burning fever, and tried to pray or to examine his conscience while thus suffering ? It is almost impossible to pray or But it to examine one s conscience while in such a state. \s much harder to change the heart, to give up sin, than it
DELAY is
to pray.
If it is sick, it
is
peiso
is
327
hard to examine the conscience when a a thousand times harder to do it when
And many would
dying.
OF CONVERSION.
put
off
their conversion to the
and awful moment, when the is confused, who can remember all his sins ? In memory that last moment, when the strength is gone, who will be able co hate sin and love God with all his strength ? In hour of death.
last
moment, when speech
that last
make
In that
a full, sincere confession
who
is lost, ?
How
given scandal be able then to repair
all
will be able to
will
he who has
the scandals he has
life ? How will he be able to bring the souls that he has led astray and ruined ? How will he be able to restore the property and good name of
given during his whole
back
those
all
whom
moment
he has injured
Can
?
all this
be done in one
?
Let the sinner look back for a moment on his past life. how God has called you again and again to give up sin and return to a life of virtue. God spoke to you through the priest and, lest you should hear the voice of God, you stayed away from the sermon or if you did go sometimes, it was not to follow the advice of the priest of God, but to criticise and condemn what he had said. God gave you health and abundance, and you used these gifts only to forget See
;
;
God brought you to a sick-bed, He reduced you to poverty, and you murmured and blasphemed What have I done that God should against Him, saying treat me thus God warned you by the terrible examples and offend the Giver.
"
:
?"
of those of your acquaintance who had to suffer sickness and jx)verty on account of sins that were not as grievous as
those you had committed. Yru have seen some even who were hurried out of this life unprepared, and who died in
God
sent you these warnings, and yet you did not you continued to live on as sinful and careless as ever. God called you and warned you tli rough the voice of your conscience. Sometimes He spoke in gentle their sins.
heed them
;
MISAPPREHENSION OF GOD S MERCY:
328 tones,
sometimes in
terrible earnest.
Sometimes He en
treated you to give up sin ; sometimes He threatened you with the fearful chastisement of hell. God spoke to you amid
the
hum
of business
in solitude,
;
He
spoke in the silence of midnight. in the midst
amid the gayest amusements, and
of your guilty pleasures.
Day
after day, year after year,
He
but you hardened your heart and turned a deaf His threats, to all His entreaties. You would say
^called you,
ear to all
:
now to think of such matters I will of them hereafter when I have more leisure." At another time you would say What great harm have I done ? I think I am as good as other people." Thus you continually "
I
have no time
thii>k
;
"
:
Holy Ghost, and amid the noisy brawl
resisted the
science
gambling-table.
At
last,
stifled the voice of
your con and the
of the drinking-saloon
when conscience ceased
to
warn
you, you rejoiced, as the worthless son rejoices because his father is dead and can reproach him no longer. It is thus
God
and warned you and though you could have Do you think, then, that easily given up sin, you did not. you will be able to give up sin when you are old, when you are stretched on your death-bed ? No, you will not but I have seen several who have led a sinful you will say life, and yet on their death -beds they sent for a priest, made a good confession, and died an edifying and a beautiful death." Yes they died such a beautiful death. Ah called
;
;
"
:
!
!
could those souls return to earth, they might tell a different tale. May God preserve us from such a beautiful death !
They died such an
edifying death.
Well,
it
may
be,
it is
not
If such a impossible ; but, in truth, it is very improbable. sinner was really converted : ai his death-bed, it was only by a miracle of God s grace and, of course, miracles are pos ;
but they are not frequent. But should God work such a miracle for us ? Why not expect that after death God will raise us to life again, as He has raised many others ? sible,
The
careless Catholic, the infidel, the dishonest
man, the
DELA T drunkard, the
member
OF Co N VERSION
3^9
of the secret society, the slave of
im
purity, men who have despised and mocked the priest during life, are very willing to send for the priest at the hour of
death, and to acknowledge that the Sacraments are very But are we to understand, by useful and even necessary.
the simple act of sending for a priest at the last moment, that they hate sin and love God with their whole heart ?
How
do such
men
says to the priest
ache
I
generally "
:
make
Father
!
I
cannot remember any thing.
please give
me
absolution."
their confession ?
One
have such a racking head I
include
Another says:
all "I
my
sins
;
have no
I am not a robber or murderer, thing particular to confess. thank God." Another loses his speech and dies, without being able to make any confession at all. This is the last confession of such sinners that confession on which depends their weal or woe for all eternity. It
may be that the dying sinner
confesses his sins, kisses the
crucifix, and receives the Sacraments; but is his contrition sin Does he weep for having offended cere and supernatural ? God, for having lost Heaven and deserved hell ? Not at all. lie is sorry merely because he must die so soon, because he is
is
about to receive the just punishment of his crimes. This the case with the careless Christian on his death-bed.
Could he by the special favor of God recover from his sick he becomes just as careless as ever he goes back to his old habits, he despises the priest, and laughs at his own fears for having been so easily frightened. A doctor was attending a young woman who had led a very unchristian life. Before her death she sent for the priest, made her confession, and received the last Sacraments with every sign of true contri tion. The doctor was naturally astonished at such a sudden change in his patient, and after the priest had departed said to her Are you, then, really in earnest ? If you were to recover, would you really give up sin and lead a virtuous
ness,
;
:
MISAPPREHENSION OF GOD
330
The woman laughed and
MERCY:
S
You must think said, have not even the remotest idea of very silly such a thing." Why, then," asked the doctor, "did you to and confession receive the Sacraments Oh! you go was her answer, one should not be singular. It is see," "
life ?
am
that I
"
I
;
"
"
?"
"
the custom
when people
are dying to send for the priest.
As soon
as I get well I will try to make up for all the time I lost here." Such sacrilegious hypocrisy may fill us
have with horror; but there are hundreds and thousands of per sons that lead a bad life who receive the last Sacraments with no better dispositions than this woman. There is a man who has been a careless Catholic for years and years. He never went to confession, never went to his Easter duty. He was a member of a secret society. He looked with pity and contempt upon those who went regu Religion, he thought, was good enough often said, especially when he was in the
larly to confession.
for
company as
He
women.
good
and
of Protestants
as another
;
that
it
infidels, that
mattered
little
one religion was what a man be
provided lie was honest. He turned a deaf ear to the words of the priest. He was very much inclined to think, too, that religion was, after all, an invention of the priests much better without it. This man t hat he could get on
lieved,
;
falls sick at last
and
he
;
is
at the point of death.
relatives send for the priest.
His friends
The dying man makes
a
he presses the crucifix to his lips he and he dies, and his soul goes where ? To is anointed heaven ? Can we believe that our Lord will say to such a man Come, good and faithful servant you have believed hurried confession
;
;
;
"
:
;
everything that I taught through my holy Church ; you have always loved and practised your holy religion enter into the
kingdom
who fes
man
of
heaven
"
?
gets to heaven so easily, then those Catholics their religion, who fast, pray, give alms, con practise would be the greatest fools ; all those confaithfully,
If that
DELAY OF CONVERSION.
331
who have made so many sacrifices in becoming Catho would be madmen. If it be so easy to get to heaven,
?erts lics
then the holy martyrs
would be
who shed
their blood for the faith
Those generations of Irish Catholics who suffered poverty, and hunger, and exile, and death, rather than deny their holy faith, were fools and madmen. If it fools.
be so easy to get to heaven, Catholics
from Mass, from confession, enter
as
may as well stay away many secret societies
as they please, speak
against the priests, turn Protestants, All they have to do is on their death bed to send for the priest, kiss the crucifix, strike their
or Jews, or infidels.
and after death they will go straight to heaven. Can we believe this ? Another man-has defrauded his neighbor or the Govern ment grown rich by dishonest speculation or by selling breasts,
;
liquor to drunkards. drunkard s wife and
lie has stolen the clothes
the food from
the
from the mouths of the
At last he falls sick. His relatives send The dying man makes a hurried confession anointed; he dies. And his soul goes where ? To
starving children. for the priest.
he
is
heaven in
?
a few
.
What
during his whole
him:
is
!
moments
it
possible to think that he can restore
all
that he has defrauded and stolen
life ?
Can we think that God
will
say to
Come, good and faithful servant you have always been honest, you have been faithful even in little things come, I will place you over great tilings; enter into the joy of your Lord ? Another man has spent years gicvelling in the very sink of impurity. He has defiled soul and body by the most "
;
"
shameful
And now
this moT^toj- is dying. The priest of ruined r.ouls are ringing in the ears of the dying wretch. The ciuse of Jesus Christ is on him: "Woe to him that scandalizes one of these little is
sins.
sent for.
ones.
It
The
cries
were better that a millstme were tied around his
neck, and that he were drowned
Mrc a dog
in the depths
MISAPPREHENSION OF GOD S MERCT.
332
may bless the dying man ; he around him; he may pronounce may sprinkle holy-water the words of absolution ; but the dying sinner hears around him the mocking laughter of demons. The priest of God of the
sea."
The
priest
anoints him, presses the crucifix to his lips, prays for him, weeps for him. He is dead. He is judged. His soul is in Is it in heaven ? What will God Is it saved ?
^eternity. say to that polluted soul
!
"
:
Come, good and
faithful ser
vant; you have preserved your baptismal innocence
;
you
have kept soul and body pure and un defiled come, enter then into the joy of the blessed Let us not deceive ourselves any longer. To make a good confession, to be truly sorry for all our sins, to detest them "
sincerely, to be firmly resolved never to
commit them
again,
the punishments due to them all these are pure, free gifts of God. Now, the Lord has called us so many times to repentance, and as many times to
undergo cheerfully
have we refused
all
hearken to his
to
calls.
He
has sent us so
warnings, and we have as often turned a deaf ear to them all. We have, then, good reason to believe that the measure of our sins is nearly filled up. We have just as
many
good reason to believe that the number of graces needed to work out our salvation may be soon exhausted. If we do not profit by the few that may be left, we shall infallibly be The grace of God has its moments. Its light shines lost. and disappears. The Lord approaches and withdraws. He Master of His gifts, He attaches speaks and is silent.
them
to
such conditions as
He
chooses.
Such
is
the ordi
nary cause of His providence. Choice graces are, generally speaking, a recompense for faithful correspondence with If we do not correspond with them, we become unworthy of greater favors. To what a degree of sanctity and happiness may we not be raised by a moment But a moment of grace neglected may of grace well used also cast us to the bottom of the abyss.
preceding graces.
!
DELAY Abraham the
to
will
OF CONVERSION.
333
be blessed for ever for having been faithful of God to sacrifice his son Isaac; and
command
Saul will be a reprobate for ever for not having obeyed, on one occasion, the voice of the Lord. What would have become of David, of St. Peter, of St.
Mary Magdalen, had they not
profited by the favorable op
portunity, by the moment of grace, which was for them the moment of salvation ? Happy would Jerusalem have been
had
it still
made
the Lord gave
a good use of the last day of grace which
It was her day: In hac die tua In this thy day."* But this indocile people shut their eyes in or der not to see at all. They still resisted the impulses of "
it.
grace, the tender invitations of decisive moment pass away.
God
s
mercy.
Hence
their misfortune for all eternity.
They
let
the
their blindness and
"
Jerusalem, Jerusalem, prophets and stonest them that are sent to thee for thy salvation, how often have I wished, by my
who
killest the
example, by my miracles, by my promises, and by all possible means, to gather thy children, to draw them to myself with tenderness and affec tion, as the hen doth gather her chickens under her wings when she sees them pursued by a bird of prey, and thou wouldst not. To punish thine infidelity, I abandon thee to preaching, by
by
my
my
threats,
the fury of thine enemies. desolate." f
Jesus says,
"
Thy
How
habitation shall be
made
behold the number Thou wouldst not"
often"
of
"
graces given for thy salvation ; behold the refusal of man; "Thou shalt be
deserted"
behold his reprobation and chastisement. Let us turn our eyes for a moment to the heights of Cal We see there three crosses erected. On the middle vary.
hangs Jesus Christ, the Redeemer of the world, while two thieves are hanging beside him, one on the right hand, and one on the left. Jesus created these two men. He
cross
created *
them
Luke
in love.
adr. 43.
He
created
them
for heaven. + Matt. amii. 37.
He
MISAPPREHENSION OF GOD S MERCY:
334
died for both.
He
slied
His heart
s
blood to redeem the one
He
offered grace and forgiveness to the one as well as to the other. Both men were great crimi
as well as the other.
Holy Writ assures us, highway robbers Both were seized and cast into prison; both were condemned to the death of the cross both were actually dying in the very presence and by the side of Jesus Christ. Both are dying; and both of them are still blas nals.
were, as
They
and murderers.*
;
pheming, even with their dying breath. They are blasphem ing the God who created them; they are blaspheming the Re deemer who is bleeding and dying for them they are blas pheming the eternal Judge who in a few moments will de ;
cide their fate for all eternity. These two sinners are dying by the very side of that loving Redeemer who prays aloud even for his murderers. They are
both witnesses of
the wonderful patience,
the God-like
meekness, of Jesus in the midst of His sufferings, as well as of the extraordinary miracles that accompany His death and attest
His
divinity.
They
see the
sun grow dark at mid
they see the earth shaken and the rocks rent asunder ; they see the graves burst open and the dead come forth to bear witness to the divinity of Him who hangs between
day
;
them on the
And now
cross.
moment moment on which depends their eternal salvation or eternal damnation. Up to this moment the lives of both have been much alike. They have walked the has come
for each of these sinners the decisive
that awful
of sin, they have received the same graces, they have shared the same punishment ; and now at the last mo ment comes a change. One of the criminals opens his heart to the grace of God, while the other wilfully rejects it. One corresponds with the last impulse of grace the other re
same path
;
mains cold, hardened, and impenitent. Henceforth their lot One is taken and the other is left" is entirely different. "
*
Luke
TCTiii. 88.
DELAY
OF CONVERSION.
335
God ordered Josue to command the priests to go seven times around Jericho, sounding trumpets of that is, jubilee of penance and pardon and bearing the Ark of the Cove nant, wherein were kept the tables of the law, some manna, and the rod of Moses; assuring him that at the seventh time the walls would fall of themselves that he should ;
enter the city with his army, put all the inhabitants to death, and burn it entirely, pronouncing a malediction
him who would attempt to rebuild it. God here shows us how He goes around oar hearts a tain number of times, how lie causes to resound in our against
cer ears
the trumpets of jubilee that is to say, interior and exterior He uses the manna of consolation to attract us, graces.
and the rod of His paternal chastisement to correct us but after these tours of mercy, if the sinner is not converted, ;
the last tour finished
abandoned St.
to justice
Bonaventure
orderly
life,
is,
the last grace given to eternal fire.
he
is
relates that a rich
man
of a very dis a most dan
named Gedeon, was attacked with
gerous illness, of which
had recourse to at
that
and condemned
it
was expected he would die. He who by his prayers cured him,
St. Francis,
the same time warning
him
to
change his
life, lest
some
This wholesome warning. thing worse should befall him. his health miraculously restored, the sickness, were three
from God to him for his salvation; but the unhappy man abused them. No sooner had he recovered his strength than he relapsed into his former disorders. But by a just chastisement of God it happened that while asleep in his graces
bed the roof of his house suddenly the eternal flames of hell.
We may
fell in,
and he awoke
in
we do not now correspond to we do not follow the good thoughts, the
rest assured that if
the grace of God,
if
holy inspirations, the remorse of conscience, the invitation of the priest, the entreaty of our friends, but continue to despise all these graces,
God
will at last
withdraw His
effi-
MISAPPREHENSION OF GOD
336
MERCT:
S
cacious graces f rom us, and leave us only sufficient graces by of which we may possibly work out our salvation, but
means will
not do
so.
Then
to good, the heart our danger, we care not for
stubborn
sible as a corpse.
The un and weak grows
follows a reprobate sense.
derstanding becomes darkened, the
When
is
will
hardened.
God
s
threats,
the impious
We
no longer
we
are as insen
man
falls into
see
the
depths of iniquity, he despises, says Holy Scripture,* he laughs at everything sacred, at the most serious warnings
and menaces of God, at eternal torments. All seems to him imposture ; he grows bolder as he goes on, and even rejoices in the evil he commits. Melted wax resumes its hardness when it is removed from the fire, because it is no longer ex In posed to the heat of the fire, which caused it to melt. manner, by putting off our conversion we place our understanding and will in so dangerous a state that they are no longer sensible to the impressions of grace, which like
they formerly received so
easily.
By opposing
the
move
ments of grace we become too weak to be able to obey thoso movements when they come, even though they should of themselves be strong enough to touch the heart.
What God
a fearful thing
it is
to persist in resisting the grace
Those who do so incur the further danger of re the decisive grace, throwing away the final moment jecting on which depends their eternal well-being. Would that men could be brought to reflect seriously on this great truth But it is what they least think of, though they stand every moment on the threshold of eternity. Certainly, he who, with closed eyes, should run and dance on the brink of a of
!
!
frightful precipice, would deservedly pass for a fool, because he invites a horrible death. Yet the greater part of men
no wiser for they pay so little or no attention at all co what will be their eternal fate. They fear to lose their wealth, their friends, their honor ; they are afraid of the
are
;
* Prov. xvii.
3.
PEL AT OF CONVERSION.
33?
passing sorrows of this life but they never tremble to con template the frightful torments of the next. Dives began ;
L
o think of heaven only when he was irrevocably plunged ^ell by his crimes. Need we wonder at what we read in the Gospel: "Wide is the gate and broad the way that leadeth to perdition and many there are that enter it. How narrow is the gate and strait the way that leadeth to * These terrible life, and how few there are that find words were spoken by our Lord Jesus Christ Himself. They m...
;
it."
are, therefore, infallibly true, said on another occasion "
:
chosen."
men
God has indeed
the greatest desire to save
yet all are not saved. all will not enter into it. ;
and confirm what our Lord are called, but few are
Many
He made
heaven for
One day St. John Ohrysostom preached "
stantinople.
How many
in this
city,"
all,
all
yet
in the city of Con said he to his hear
How shall I answer the dreadful question, or ought I to answer it at all ? Among the thousands of men and women who throng this city, per haps hardly a hundred will be saved. And would to God "
ers,
do you think
will be
saved
?
that I were certain of the salvation of so
We
read that
when
many
!"
Bernard died, a holy anchorite, who died at the same time, appeared to the Bishop of Langres, and told him that thirty thousand men had died at the same moment, and that only St. Bernard and himself, who had gone straight to heaven, and three souls who had been sent to purgatory, were saved out of that vast number. A man who had died from the violence of his contrition was afterwards restored to life by the prayers of a reli St.
holy
gious.
He
said that sixty thousand souls
from
parts of the before the divine tribunal to all
earth were presented with him be judged, arid that only three of tory,
A
and
all
the rest were
them were sent to purga condemned to eternal torments.
doctor of the University of Paris appeared, after hii * Matt, vli
18.
MISAPPREHENSION OF
838
(TOD S
MERCY:
death, to the bishop of that city, and told him that he waa damned. The bishop asked him if there was any know ledge in hell. The unhappy wretch answered that he only
knew
three things
That
his sentence
1. That he was 2. eternally damned. was irrevocable. 3. That he was eter nally condemned for the pleasures of the world and tinThen he asked the bishop if there were still mer body. :
"
in the
world."
eaid he,
"Why? "asked
the bishop.
"Because,"
during these days so many souls have fallen into hell that I thought there could not be many more remain "
ing."
Alas
!
the
number
of those
who
follow their passions and
unruly appetites, who constantly transgress the command ments of God, is considerably greater than the number of those who comply with their religious duties. How can you "
be astonished
if
say that few will be
I
saved,"
asks St.
John Chrysostom, when you see so many wicked in youth, ind so many others negligent and lukewarm in old age ? What vanity among women, what avarice among merchants, what pride among the learned, what injustice among the judges, what corruption in all "
!"
God
man by
force. He does not wish to destroy the nature of things, but to preserve it. He allows the nature of each being to act in the way that
does not wish to save
He made being wills. with a twofold liberty
man
a free being ; He endowed him with the liberty to labor for his sal vation or for his damnation. He therefore does not com pel
the
men to accept man who drags
quet
?
salvation against their will. Where i? another, in spite of himself, to his ban This would be offering an outrage instead of con
ferring an honor. People are punished against their will, but they are not rewarded in like manner. Reward is given to merit, and we cannot acquire merit unless we are willing to take pains to acquire it. All who are sent to hell are sent there against their will
5
DELAY
OF CONVERSION.
out heaven is open only to those who wish and who strive earnestly for their salvation.
339 to enter there,
As long, then, as we put off our confession and live in sin, we shall continue to be the enemies of God and if we die in that state, we shall infallibly be lost. The moment, how sin and that we make a ever, give up good confession, our sins are washed away, and we become children of God. Why, then, do we wait ? Why do we hesitate ? Why do we put off our confession till to-morrow, when we can make it so God offers us pardon arid grace now we easily to-day ? have time and ability to make a good confession. To-mor row, perhaps, it will be no longer in our power to do so we ;
;
;
time of cept it. hearts ; ship.
Now
now is the If we will do penance now, God will ac salvation. Our dear Saviour now knocks at the doors of our
be in eternity.
may
is
the acceptable time,
He calls us, He entreats us to return to His friend He promises to forgive us everything if we come to
We can still pray, we can ex with a contrite heart. amine our conscience, we can confess our sins ; and the priest is awaiting us in the confessional with a compassionate heart. Let us listen to the voice of our friends and relatives, Him
who
love us
;
to the voice of the priest,
to the voice of our conscience,
Let us not
come
resist that voice
silent,
and then woe
which
who wishes is
any longer, otherwise
to us
!
what
us well
;
the voice of God.
will
it
will be.
become
of us ?
We have now every reason to hope for forgiveness
;
if
we delay
Now
the grace longer, our hope will be turned into despair. of God enlightens our mind and touches our heart. Let us
not resist that grace, which has been purchased for us by the tears and by the blood of Jesus Christ. If we hesitate longer, this grace will pass away, never to return. He who does penance only in his old age or on a death
when he can sin no longer, when the world rejects and despises -him such a one has every reason to fear that his penance is insincere and worthless, because his penance is
bed,
MISAPPREHENSION or GOD S MERCY.
340
it is only prompted by natural, slavish fear. On ; the contrary, if we do penance while we have the power to commit sin, while the world, with its sinful pleasures, invites
not free
us, we show clearly that we are in earnest ; we have every reason to hope for pardon ; and the thought of so noble a deed will be our greatest consolation at the dread hour of
Is it so very agreeable, so very honorable, to be a slave of the de-vil, to be bound by the chains of the most
death.
shameful
Is it prudent, sins, the most degrading passions ? reasonable, to live thus longer in mortal sin, when we know that every moment may be our last, and that, if we die is it
we stand, we shall infallibly be lost ? Let us show we are not cowards; that we can trample human respect under foot that we dare practise openly the dictates of our conscience that we are humble and honest enough to go to as
that
;
;
confession, us.
And
no matter what others may think or say about if we cannot finish our confession at once, it
even
is
well to
make
is
not so
difficult
delay no longer.
day of
We
at least a beginning. shall find that it a thing as we imagine. Arise then ;
salvation."
!
"
Now
is
the acceptable time,
now
is
the
CHAPTER
XVIII.
THE ROAD HOMEWAPD- -7 INSTITUTION OF CONFESSIOK. a pious missionary was one day travelling in one
North America, he stopped and often found in them savages whom grace brought to him from a considerable distance. He instructed them, baptized those whom he thought well On Disposed, and then went on his way to other places. me occasion an Indian full of fervor presented himself. 4s soon as he was well instructed in our holy religion, the missionary baptized him and gave him Holy Communion. A year after the missionary returned to the place where tiiis Indian convert dwelt. As soon as the latter was aware of the missionary s arrival, he ran to throw himself at his of the wildest regions of
at the principal villages,
He knew
feet.
not
how
to express his joy in seeing again to Jesus Christ. He entreated
lim who had begotten him
the father to grant him once more the happiness he had made him enjoy the year before. Of what happiness .do "
you
speak?"
you not
God
know
"
"
?
Father,
do
last
me
I
!
Most
to confession. "
"Ah asks the missionary. my father, do The happiness of receiving the Body of my ?
willingly,
examined
year."
my
child
;
but
first
you must go
Have you examined your conscience "In
it
every day, as
well
me
"
?
to
you charged and declare
that case, kneel down,
the faults into which you
may have fallen since your What faults, father?" "Why, the grave faults you may have wilfully committed against the com mandments of God and the Church." "Grave faults?" to
"
baptism."
answered the Indian,
all
amazed.
"
Can any one
offend
THE ROAD HOMEWARD:
342
God
after they
received
are baptized,
Communion
?
and especially after having anywhere a Christian Saying these words, he burst
there
Is
capable of such ingratitude ? into tears, and the missionary too could not help weeping as lie blessed God for having prepared for Himself, even in the remotest places, worshippers who may indeed be "
called worshippers in spirit
and in truth.*
After having become by baptism children of God and tabernacles of the Holy Ghost, we should cease to offend Almighty God. After the pardon granted in baptism, it would be but justice to sin no more. It would be a sight to see the child bear unsullied with
pleasing old age, and to heaven the white robe of his
grow up
to
manhood and
him Yet how small is the number of those Such is happy Christians who never commit a mortal sin innocence.
first
!
the weakness, such is the wretchedness, of human nature Alas what a misfortune for a soul to lose her in !
!
baptismal
The purity of that first innocence is so spotless other purity seems tarnished, as it were, in compa
nocence. that
all
rison with
it.
Were God to punish us immediately after we have fallen into sin, what would become of us ? But the infinite good ness and mercy of God have prepared a road for His prodi gal child, for every poor sinner to return to His friendship. The Sacrament of Penance is this blessed road on which God stretches out His merciful
hand to the repentant prodigal as a sign of pardon and that He will change the soiled robe for a new garment of innocence. But
this
duty of confessing our sins seems a hard one to for this reason unbelievers, heretics, and bad Ca tholics object to confession. It is a doctrine of the Holj
fulfil,
and
Catholic Church that
burn in
There
we must
either confess our sins 01
no other alternative. Listen to the words of the Holy Church any one says that it is not hell.
is
:
*
"If
Debussi, Nouv. Mois de Marie, 135.
INSTITUTION OF CONFESSION.
343
necessary to confess all and every mortal sin, ev en the most all that one can call to mind after a diligent ex-
secret sins
amen
the same be anathema
let
This alone
is
let
;
sufficient proof for every
the voice of the
Church
him be
accursed."
good Catholic ; for
the voice of God.
is
The practice of confession is as old as the world itself. The first person to hear confession was Almighty God Him self. The first sin that was ever committed on earth had to be confessed before it was pardoned, and Gou pardoned no one without confession. Our first parents, Adam and Eve, ate of the forbidden fruit,
Almighty God
sin.
fessed his crime.
and thereby committed a mortal
called
"
Yes,"
Adam
he
to account "
said,
I did
;
Adam
con
indeed eat of the
but it was my wife that gave it to me." Eve also con fessed her crime, and put the blame on the I did serpent: eat the fruit," said she, "but it was the that de serpent fruit,
"
ceived
Our
me."
first
parents confessed their sin, they re
and God pardoned them, and even promised them a Redeemer. Cain also committed a mortal sin he murdered his inno cent brother. But Cain refused to confess his crime, and God granted him no pardon. God called Cain to account, and asked him Where is thy brother Abel ? And Cain pented of
it,
:
"
"
:
answered impudently I know not have I then to keep watch over my brother?" And God cursed Cain, and seta mark upon his brow, that he might serve as a warning to all men. "
:
;
God not
only heard confession Himself, but he gave a
positive command requiring confession of sins. It would be tedious to cite all the passages of the Old Testament where in this command is One alone is suffici clearly specified. ent Whosoever shall commit a sin and carelessly transgress the commandments of God, the same shall confess his sin "
:
and
Moreover, the Jews were commanded Numbers v. 6, 7 Lev. xxvi. 40 Prov. xxvili. 18.
restore."*
*
;
;
to
THE ROAD HOMEWARD
844
:
bring an offering according to the nature of their sins ; f ot each sin had its own specified offering. It is then clear that they had to confess their sins to the priests, that he might be able to offer the suitable sacrifice.
Not only the priests of the Old Law, but the prophets also, heard confession. King David committed a grievous crime. In order to gratify a sinful passion he put an innocent man and then took away that man
to death,
s wife.
God
sent
his prophet to the king to upbraid him for his wickedness, and the prophet related to the king the
following touching
parable
"There
:
said he,
lived,"
i(
in a certain city
two
men the one was rich, the other was poor. The rich man had a great many sheep and oxen, but the poor man ;
had nothing price.
He
lamb he had bought at a great with great care. It grew up in his
at all but a little
nourished
it
house with his children
it ate of his bread, it drank of bosom, and he loved it as a daughter. Now, a stranger came one day to the house of the rich man, and there was a great feast. But the rich man spared his own sheep and oxen, and took the poor man s lamb he killed it, and served it up to the stranger." King David, on hearing this, was exceedingly angry, and he cried out I swear by the living God that the man that has done this deed shall die, and shall restore the lamb fourfold for he has had no mercy." Then the prophet, looking sternly at
his cup,
it
;
slept in his
;
:
"
;
the king, cried out hast done this deed.
thy God
"
:
Thou
Listen
art the
now
man
to the
;
it is
word
thou
of the
who Lord
have anointed thee king, I have delivered thee of thine enemies, I have given thee thy house and possession and if these were little, I
:
I
from the hands master
s
;
would have bestowed upon thee far greater gifts. Why, then, hast thou despised me, thy Lord and God, and murdered an innocent man, and taken away his wife ? And now, because thou hast done this deed, the sword shall destroy thy children
;
I will raise
up
evil against
thee out
INSTITUTION OF CONFESSION. of th;ne
own
house.
Thou
345
me
hast dishonored
in secret
;
but I will dishonor thee and thy household in the sight of and this thy the sun, before the eyes of the whole world ;
child,
the fruit of thy sin, shall
die."
On
hearing
this,
He King David was terrified and conscience-stricken. humbled himself before God and His prophet, and con fessed his sin, and the prophet, seeing the king s repentance, Now God has taken pardoned him in the name of God. "
thou shalt not said the prophet, away thy The example of the great St. John the Baptist, the last prophet of the Old Testament and the first of the New Law, shows us more clearly how customary it was among the Jews to confess their sins. The Evangelist says that the people came to St. John from all directions, and he bap "
die."
sin,"
"
tized
them, and they confessed their
present day the practice of confession Jews in many parts of the world.
Even
sins."*
still exists
at the
among
the
Confession, then, was in use in the Old Law, but it was Men sinned in the Old Law ; is also in the New Law. men sin also in the New. Our Blessed Saviour Jesus Christ
and
tells
us expressly that
He came
not to destroy the law, but
When
our divine Saviour came on earth, confession of sin was already in use not only among the Jews, but also among the heathens. That confession was in use among the heathens is a fact proved by such abundant to perfect it.f
and such incontestable evidence, that to deny it is to It is an undenia betray a very gross ignorance of history. ble fact that confession was in practice among the pagans No one, not even the emperor him of Greece and Rome. could be initiated into their mysteries without first con In Egypt, in Judea, fessing his sins to one of their priests. in China, in Peru, the same practice of confession was Even at the present day, confession is strictly observed.
self,
practised
among many heathen
* Matt, ill 6.
nations.
In China, *
Matty.
17.
iu
THE ROAD HOMEWARD:
346
Thibet, in Siam, in Judea, in Persia, the heathens still confess their sins to their heathen priests, just as they did
two thousand years ago. heathens
Not only the Jews, then, but the
also, confessed their sins.
Our
divine Saviour perfected this universal custom, this express law, of confession by raising it to the dignity of a
sacrament, and thereby rendered it even still more binding. It is this circumstance, and this alone, that can account for the remarkable fact that the sacrament of confession never
met with any opposition
either on the part of the Jews or on the part of the heathens. It appeared quite natural to them, for they had been accustomed to it e^en from the
beginning of the world. God Himself heard confession in the Old Law; God Him self also, the Son of God, our Blessed Saviour Jesus Christ, heard confession in the New Law. It
was about noon, one warm summer
s
day, that our
came with his disciples to the well of Jacob, not far from the town of Sichar, in Samaria. Hungry, and thirsty, and footsore from his long journeys in search of divine Saviour
erring souls, He sat down beside the well, whilst his disci And Jesus sat there ples went into the city to buy food. all alone beside the well, his head resting on his hand.
There was an expression of longing desire on His divine countenance, for He expected some one. And a certain woman came out of the city to draw water. Jesus said to Give me a drink." The woman was surprised and her touched by the great condescension, for the Jews despised :-"
said she, "that and hated the Samaritans. "How is you who are a Jew ask a drink of me who am a Samaritan ? for the Jews do never associate with us Samaritans." "Woman," answered Jesus, you knew the gift that I it,"
"if
have to bestow, if you knew who I would ask a drink of me, and "
water."
Good
sir,"
said
am that speak
to you,
would give you the woman, you have no I
"
you
living vessel
INSTITUTION OF CONFESSION.
347
here and the
well is deep, how then can you give me this Jesus answered living water Whoever drinks of this water shall thirst again, but he that drinks of the "
?"
:
water
have to give, shall not thirst for ever.
him
in
a^fountain Now came
life."
Yea,
it
shall
I
become
of living water, springing up into eternal the moment for which Jesus had
sighed
and waited with such anxiety.
This poor woman felt in her heart a great desire to drink of this living water. Good said she, "give me this water, that I may not thirst any more, and then I need not come here to this well." This is the course which the Saviour always pur sir,"
sues in winning souls. He first awakens in the heart of the sinner a great desire to receive His graces, and then He purifies his soul,
prepares ^
him
and shows him
his
own
misery, and thus
for his graces.
The Samaritan woman begged Jesus
to
call
give
her this
and Jesus immediately said to her "Go and husband." A strange command. Where, one
living water,
your
:
ask, is the connection here ? The woman asks for the living water, and Jesus tells her to go and call her husband. Now begins this poor woman s confession. Call your husband," said Jesus. The woman cast down
might
"
her eyes and answered quietly "You have said the "
you have no husband.
"
Good
I have no hus answered Jesus; Five husbands you have had, and not your husband you have told :
band."
sir,
truth,"
the one you have now is the truth." The poor woman immediately acknowledged her sins ; she blushed and hung down her head, and said Good sir, I see that you are a She was now prophet."
:
"
filled with reverential awe for Jesus for she felt that He could see into her heart. But, at the same time, the extra ordinary mildness of Jesus filled her with great confidence in Him. She next began to ask Him which was the true
religion. plicity,
Jesus explained all to her with the utmost sim finally told her that He Himself who was speak-
and
THE Bo AD HOMEWARD:
348
The poor to close the well, She was unbounded. forgot joy though it was strictly forbidden to leave it open she forgot her jar of water she could think only of the living water She hastened back to the city, she had just discovered. ing to her was the long-expected Redeemer.
woman
s
Come out to the well I and cried aloud to all she met have found the Redeemer of the world." To confirm her know words, she was not ashamed to cry out boldly: "
:
:
"I
that he
This
is
the Redeemer, for he has told me all my sins." one of the confessions which our divine Saviour
is
heard Himself, in order
show us the
to
necessity of con
fession.
Our Saviour not only heard also to
gave
this divine
power
to
confession Himself, but
His
apostles.
And
it is
He
fitting
this power of forgiving sins was In the Father to Jesus Christ, even as man.
remember here that by God
given the Gospel of St. Matthew, chapter xxviii. 18, we read All power is given to me in that Jesus Christ said "
:
all power in heaven heaven and on earth." By saying and on earth is given to me," He plainly gives us to under stand that He had also received from His heavenly Father and that He had this same the power of forgiving sins power even as man is clearly implied in the words given to me." Had our Saviour when he uttered this con is given sidered Himself as God, He could not have said to me," because as God He already had this power of Him "
;
"is
"
all power is spoke as man, then, when He said and as man He could and did receive from to me," given His heavenly Father the power of forgiving sins. He even self.
He
"
proved it by a miracle when some Scribes called this power When the people brought to our Lord a of His into doubt.
man of
sick of the palsy, He said to the sick man Son, be Then some of sins are forgiven thee." :
good heart, thy
He blasphemeth," the Scribes said within themselves, could forgive alone that God as Protestants do, thinking, "
INSTITUTION OF CONFESSION. sins.
He
"
But then our divine Saviour wishing to show them that man had received power from His heavenly
even as
"
Father to forgive sins, wrought a
He
of this truth.
Son
349
said
"
:
Man
great miracle in confirmation
But that you may know that the
has power on earth to forgive sins, then Iusick of the palsy, Arise, take up thy bod and go into thy house ; and he arose and went into his house, and the multitude seeing it feared and glorified God, who had given such power to men." * Now this power which Jesus Christ as man had was again of
saith to the
delegated by
man
Him
to other
rest of the apostles.
men, that
This
He
is,
to St. Peter
and the
did in the most solemn
man
ner on the very day of His resurrection. On Easter Sun day night the apostles were assembled in the supper-room in Jerusalem. They had the doors and windows firmly barred and bolted, for they feared the Jews might break in on
them and drag them
to prison. Suddenly, Jesus Himself midst, and saluted them with the sweet Peace be with you." The apostles were for
stood in their "
words,
afraid,
they thought they saw a ghost. Jesus encouraged them and bade them touch Him: See hands and He "
"
said,
it is I
bones as
myself
;
feel
and
my
see
;
feet,"
a ghost has no flesh
and
The
apostles trembled with joy and wonder, and still hesitated. Jesus then told them to give Him something to eat, and He ate with them, and then saw I."
clearly that He was risen from the dead. now said to them : Peace be with "
they
Our divine Saviour As the Father you. that is, with the same
has sent me, I also send you ;f powers with which I, as man, am sent "
by my Father, I also the pastors of my Church. And that there might not be the least doubt that in these words of His He included the power of forgiving sins, nay, to show in an especial manner that this power was included, send you as
my
He immediately
delegates., as
breathed upon the apostles, and said to
THE ROAD HOMEWARD :
350
them
"
:
Receive ye the Holy Ghost
them ; and give, they are forgiven * Here, tain, they are retained."
whose sins ye shall for whose sins yon shall re :
in the clearest terms,
Jesus Christ gives His apostles the power of forgiving sins, this in such a manner that when they here on earth exercise of forgiveness over a penitent Heaven, and the sins of
power by passing sentence
is ratified in
sinner, their sentence the penitent are actually forgiven.
Whose sins you forgive, they No man who really loves the truth can are forgiven them." find any other meaning in these words than their plain Those words may be examined in and natural Mark
words
well the
"
:
meaning. in any any grammar or dictionary of the English language, in the very language language at all, in the Syro-Ohaldaic, our divine Saviour spoke and if we are sincere, we shall, we than their natural and can, find no other meaning in them ;
you forgive, they are for could our Saviour have words given them." What plainer we ourselves could words other use, to express the what used,
obvious meaning
"
:
Whose
sins
fact that the apostles really received the sins
power
of forgiving
?
send an ambassa Suppose the Emperor of Russia were to dor to this country, and, giving him full power to act as ple
him to them
Whatsoever conditions and whatsoever condi you agree to, I also agree Would not such them." do also I tions you reject, reject -not every Would ? and be clear explicit enough language one see that this ambassador was invested with the same nipotentiary, would say to
power
as the
emperor himself
"
:
?
;
Now,
this is precisely the
: Whatsoever language of our divine Saviour to His apostles sins you shall forgive, I also forgive them ; and whatsoever "
them." you refuse to forgive, I also refuse to forgive of the slime the of out man first When God formed the of life, and that breath the his face into breathed He earth,
sins
*
John xx.
23.
INSTITUTION OF CONFESSION. instant
man became
351
a living soul, a living image of God.
God
breathes upon His apostles the breath of life, and that very instant they became not merely images of God, for they were that already, but really Gods, as it were,
Now,
also,
As the living having all power in heaven and on earth. Father hath sent me, so do I also send you. The heavenly Father had sent Jesus Christ to forgive sins, and to trans mit this power to others, and Jesus in like manner sends His apostles with the power to forgive sins, and to transmit "
"
this
power
Our all
to their successors.
divine Saviour
men
but
;
consequently, the apostles.
came on earth
to forgive the sins of
He was not to live always here on earth, and, He had to leave this power to His successors, The
apostles, too, for the same reason, had to power to their successors, the bishops and and this power must necessarily remain in the
transmit this priests,
Church
as long as there are sins to be forgiven. apostles clearly understood that they had received this divine power to forgive sins, and to transmit this power
The
In the Acts of the Apostles, as well as find express mention made of con
to their successors.
in their writings,
we
St. Luke tells us that whilst the apostles were at Ephesus the faithful came and confessed their sins, and those who had been addicted to magic sciences brought their books The Apostle St. John together and burnt them publicly.*
fession.
also tells us: faithful."
God
f
"Let
God
faithful
is
us confess our sins, for God is just and He requires a candid confession. just
He
;
pardon the sinner through the priest, as He has promised. St. Paul the Apostle says expressly that he and the other apostles received from Christ the power of forgiving is
;
will really
sins.J
Clement, the disciple of St. Paul, whom St. Paul names in his Epistle, preached only what he had heard from St. Paul. This disciple speaks expressly of confession. Ha St.
*Aotexttl8.
tlJohni.9.
* 2 Cor. v. 18-30.
THE ROAD HOMEWARD:
352
in the other world neither confession nor penance says that All the Fathers of the Church from will be of any avail." the apostles down to our own day, speak of confession as a "
sacrament instituted by our Lord Jesus Christ Himself. All the older heretics and schismatics, without exception, the Armenians, the Copts, Greeks, Russians, have retained con fession even to this day.
But nothing would seem better calculated to convince any one of the divine institution of confession, than its univer It is a certain, undeniable sal introduction and practice. fact that confession has always been practised from the time of the apostles down to the present day. Here, in America, it is
practised in the North, in the South, in the East, and
Confession
is practised in every country in in Asia, in Africa, and Australia; practised Europe; in the far-off islands of the Pacific. Everywhere, wher-
the West.
it is
ever a Catholic priest and a Catholic congregation are to be found, there is confession practised ; and it is not only prac To tised but required under pain of eternal damnation. to con is exceedingly contrary to flesh and blood most humbling to our pride, and most afflicting to our self-love. Most assuredly no human authority could have succeeded in laying so heavy a yoke and burden upon men.
confess
;
fess is
Human
authority
may
certain countries where
succeed in abolishing confession in it is practised. But no human au
thority could ever establish confession, making it a univer When the Protestants abolished law all over the world.
sal
confession in certain places of Germany, they soon perceived that the greatest disorders and licentiousness commenced to
and that no one was any longer in security ; so they themselves requested the Emperor Charles V. to issue an
prevail,
which would oblige
all to go to confession, for/ said been abolished, it is impossible has confession since they, to live in peace with one another."
edict
"
"
But the emperor knew that neither he nor any other hu-
INSTITUTION OF CONFESSION.
^08
man authority was able to introduce confession, and that no human authority was able to establish confession, much less could any human authority maintain so difficult a pre So he could not help laughing at such a cept. request, and at the ignorance and stupidity of those who made it. But suppose any human authority to have tried to intro duce confession, who would have been the most violent op ponents of this practice who would have been the very first one to shake off this heavy burden ? The Catholic ;
bishops
and
Why
Because they feel the pressure of this yoke and burden more than laymen. Not only are popes, bishops, and priests themselves to confess their sins, they priests.
?
are also bound to hear the confessions of others. What can be harder than this ? How often must not the priest hazard his
own
health, his
life,
to hear the confession of
and even his immortal soul in order some poor sinner How often must !
the priest visit the plague-stricken in How often hospitals must he remain for hours in a close room beside those in fected with the most loathsome diseases ? When St. Charles !
Borromeo was living, the pestilence broke out at Milan. More than one thousand priests died of it, because they as sisted the plague-stricken and heard their confession. A few years ago a certain priest of this country was called to hear the confession of a dying person. The priest was un well
;
went.
he suffered from a violent fever nevertheless, he He had to travel on foot for thirty miles to reach ;
the dying person, and, after having administered to him the last Sacraments, he himself fell a corpse to the floor. Now, could the Catholic priest bear such trials, could he brave such dangers, were the hand of God not with him ?
Would he
much, and suffer it only in order to be and console his children, to hear their dying would he suffer confessions, and to reconcile them to God all this did he not believe and know that confession is from suffer so
able to assist
God, did he not know that as priest of God he had the
354
ROAD HOMEWARD: INSTITUTION OF
CONFESSION.
But all those hardships which of forgiving sins ? the Catholic priest must sometimes endure in the exercise of the sacred ministry, are but slight when compared to the interior trials, the trials of the soul, which he must often on account of confession. But the voice power
undergo precisely He commanded the apostles of the Lord must be obeyed. and their lawful successors to teach all nations. He com manded them to baptize all who would believe in their word. He told them that no one would enter into the king dom of heaven without baptism. The same Lord gave
power
to the Apostles to forgive sins
"
:
Whose
sins
you
Let us praise and shall forgive, they are forgiven them." to man. such for Lord the power having given magnify
CHAPTER IHK PRODIGAL
S
XIX.
NECESSITY OF CONFESSION.
CONFESSION
gentlemen went one day to visit a church in While examining its monuments and orna was attracted by a priest engaged in their attention ments, in one of the side chapels, and they confessions hearing began to laugh and joke at the expense of the penitent and It is a laughable affair," said one of the gen confessor. Paris.
"
tlemen to his companion Leave me for a short time
"
;
;
I
we
must amuse myself a ll
little.
meet
this evening at the to do?" said the other.
do you mean wish to do some answered the first, amusement." for matter afford that shall So, you thing till the to some went examine he him, paintings leaving When he came out, priest came out of the confessional. the gentleman followed him into the sacristy, and said Sir, I am thinking of going to confession, but let us go theatre."
"Never
"What
"I
mind,"
:
"
slowly about the business, if you please. sume, that men like me are not all saints
You know, ;
I,
I pre
in particular,
claim for myself a greater share of indulgence on your part
than others, so as to make some equality between it and my I even faith, which, I assure you, is none of the strongest. wish you to begin by resolving certain difficulties, exaggerated perhaps by prejudice, but still sufficient to make me neglect, You are, then, a nay even hate and despise, confession." "
Catholic
?"
asked the
"
priest.
Of course
I
am,"
answered
But yo ith. what I read, heard, and saw of confession has been more than sufficient to keep me away from it ; you can imagine
he
;
"I
often even went to confession in
856
my
THE PRODIGAL S CONFSS&ION:
856
answered the priest; "bat yourself." Easily," you have not succeeded equally well in finding out the way to overcome your prejudices. Confess your sins, sir, and you will soon change your opinion." What, without I find a difficulty in previous explanations on the subject the rest
"
"
!
bringing myself to do so
;
I should first wish to see the
"Go to confession, sir, necessity of confession proved." with a sincere resolution of changing your conduct, and you
will "
have no more doubt on this subject than what do you mean ? That you have
How
"
"
I
have."
lost
your by your bad conduct you have judged ill of confession only after having abandoned yourself to vice." The gentleman blushed, arid after a moment s hesitation !
faith
;
That is exactly the truth," said he, throwing himself into the arms of the priest that is exactly the truth How is it possible that 1 did not make that reflection myself ? I "
"
!
cannot go to confession to-day, as I came only with the intention of annoying you and insulting your ministry.
Avenge yourself on my folly by becoming my conductor I my word of honor to come to you on whatever day and he kept his promise. you may appoint After this first step all his prejudices vanished, and during :
pledge
"
;
the rest of his
life
he continued to think of confession like he lived like a Christian (Soirees
a Christian, because
Villageoises, vol. i.) It is licentiousness alone that
makes men object
to and
keeps them from confession. They who fly from it are assur edly never actuated by the desire of becoming more virtuous, but by the contrary desire of more freely gratifying their
The man of pure and chaste morals fears not the humble confession of his faults. The tree is known by its fruit and thus we never hear an upright, moral man speak passions.
;
Confession
badly of confession.
Everything which pressed.
The
is
love for
is
one of nature
s
wants.
must be outwardly ex Christ within us must manifest itself
truly interior
NECESSITY OF CONCESSION.
357
externally in works of charity to the brethren, and what we do unto these we do to Him also. It is the same with contrition and the confession of sins before God, an act itself purely internal; if it be deep, strong, and energetic it seeks an outward manifestation, and becomes the sacra mental confession before the priest; and what we do to
we do again unto Christ
him
likewise,
whose place he repre
seats.
Origen rightly compares sin to an indigestible food, which occasions sickness at the stomach, till it has been thrown F by a motion in the bowels. Even so is the sinner tormental with internal pain, and he only enjoys quiet and full health when, by means of confession, he has, as it were eased himself of the noxious internal stuff. The man who never opens his heart to any one, who never reveals his joys and his sorrows, who never discloses to a kindly friend the dark deeds that press so heavily on his conscience, is not to be trusted, and cannot be happy. Man is so constituted that he does not believe in his interior feelings unless he sees an outward manifestation of them, and, in fact an in ternal sentiment is to
only ripened consummation when it has acquired an outward He therefore who truly shape. and heartily hates sin, confesses it with an involuntary joyfn] pain with pain, because it is his own sin but with a joyful ; because after confession it ceases to belong to him and to be his. This accounts for the well-known fact that criminals have often confessed their sins during sleep or during a drunken or crazy fit, and many, unable to endure the remorse of conscience, have delivered themselves up to justice and confessed their sins And what are all publicly. the immoral books that now pollute society the novels the lewd poetry, and the rest-other than a public confession of the crimes and of the wicked lives of their authors ;
]>am,
?
Very great, therefore, is the impious foUy of Protestants who deny the In spite of themnecessity of confession.
THE PRODIGAL S CONFESSION:
35fc
selves,
they have often involuntarily acknowledged the fact
that confession
is
a
want
of the
human
heart.
Cardinal Cheverus, who was formerly was much beloved by Protestants as well of Boston, Bishop as by Catholics, on account of his great learning and virtues.
The
celebrated
It often
happened that even Protestant
ladies of the
most
They respectable families in Boston came to consult him. told him their family troubles, their troubles of conscience, and asked his advice precisely as Catholics do in confession.
One day, a lady told the bishop that there was one doctrine of the Catholic Church which she disliked exceedingly, and which prevented her from becoming a Catholic, and this was the doctrine of confession. herself to confess her sins
smiling,
"you
"
:
She could never prevail on answered the bishop
Madam,"
say that you dislike confession, but your dis you imagine ; for to tell you the truth,
like is not so great as
you have been really confessing to me this long time. You must know that confession is nothing else than the confiding of your troubles and failings to a priest, in order to obtain his advice, and to receive through him the forgiveness of your
sins."
What happened
to this celebrated cardinal
happens also noble-hearted soul? There are many priest. to shine amid the an created by God for a high purpose Their sensibilities are so keen gels throughout all eternity. Their path to that they seem born only to suffer and weep. heaven is indeed a path of thorns. Their griefs and yearn God ings are such that but few can understand them. to
almost every
help these noble souls
if
they are deprived of the strength
Out of the and consolations of the Catholic Church Church they must bear their anguish alone. In the hour of happiness, they were told that religion would console them And now the hour of sorrow haa in the hour of sorrow. come. Whither shall they turn for strength and consola tion ? To books to the Bible ? Books are cold and weari!
NECESSITY OF CONFESSION. some
;
their
Oh how
words are dead.
!
359
they envy the peni
tent Magdalen, who could sit at the feet of Jesus and hear from His blessed lips the sweet words of pardon and peace
!
They turn the
to
God
in prayer, but
Urim and Thummim
;
God answers them not by
and, in their doubt and loneli
In vain ness, they envy even the Jews of old. for the voice of God, because God has
speak and answer in His name
;
do they listen appointed a voice to but that voice is only within
the shepherd s fold ; and they are kept without the fold by the cruel enemy, where the voice of the shepherd cannot reach them.
What
are they to do to find relief
the Protestant minister
?
An
?
Are they
to apply to them to
interior voice tells
The Rev. Father Bakeapply rather to a Catholic priest. well tells us that, when a Protestant, he felt a strong desire confess his sins. This desire grew stronger and stronger every day, so much so that he felt very unhappy because he could not satisfy it. One day the Protestant minister, who had a special affection for Mr. Bakewell, noticed that some to
thing unusual was troubling the mind of his young friend. So he called him and asked him the cause of his sadness. Reverend I want to go to confes says Mr. Bakewell, "
sir,"
"
Nonsense," replied the minister, with a sneer ; and then a discussion ensued between the minister and his The minister resorted to all sorts of arguments disciple.
sion."
from Mr. Bakewell s mind what he termed Cath but all to no purpose. Mr. Bakewell was a man of sound judgment, and empty declamations could not Then, by an inconsistency which nothing satisfy him. could justify, the minister said to Mr. Bakewell: "Since you insist upon going to confession, the Book of Common to dispel
olic notions,
Prayer declares that I have the power to hear you. I am It was more than Mr. Bakewell could bear. Sir," said he, "you have just told me that confession is absurd, "
ready."
contrary to the teaching of Christ, that
it ig
priests inven-
THE PRODIGAL S CONFESSION:
360
tion, a source of immorality, and me ; permit me to say that I will
who
has no faith in confession
now yon expect
to hear
never confess to a
this looks too
absurd
;
man I will
apply to a priest, for he believes, and I do believe with him, that Christ has placed in his hands the twofold power of
A
few days after, Mr. Bakewell was loosing and binding." received into the bosom of the Church.
Now, what are these unsolicited manifestations of Protes made to a Catholic priest ? Are they not an evident
tants
proof of the undeniable fact that confession is a want of nature ? Nay, even all our would-be infidels have ever been compelled to acknowledge this fact. Many of their emphatic avowals regarding the efficacy of confession might be adduced. Nay, many infidels have oftentimes, but espe cially at the
hour of death, had recourse to
sacrament.
Mezerai, Toussaint, Maupertuis,
villiers,
La
D Argens,
Mettrie, Dumarsais,
this consoling
De
Boulain-
Boulanger,
De
De
Laugle, Fontenelle, Buffon, Montesquieu, La Harpe, etc., went to confession before their death with all the sentiments of compunction and Christian All piety.
Tressan,
the great standard-bearers of infidelity during the past cen tury would have confesssed their sins at their last hour had
they not been hindered from so doing by their impious asso Even D Alembert himself expressed his desire of
ciates.
reconciling himself with his God. Condorcet, his friend, the dying man the pastor of St. Ger main, satanically congratulated himself upon such a tri
who shut out from
umph. "Oh!" said he, "were I not present, he would have flinched like the rest of them." Diderot was in the best dispositions possible, he had fre quent interviews with the parish priest of his friends hastened to take
St. Sulpice, but to the country, in order to from the shame, as they called
him
save the philosophical body of his conversion. Voltaire
it,
many
of his attacks of sickness
went to confession during but not at his last hour, ;
NECESSITY OF UoirFEsswir.
361
because his chamber-door was shut upon the chaplain of St. Sulpicc, who was thus prevented from going to his bedside;
and Voltaire died in such a terrible paroxysm of fury and rage that the Marshal of Richelieu, who was present at his "
Really this sight is sickening, it Listen to what his Protestant physician, insupportable M. Trochin, says of it "Figure to yourself the rage and will of and still have but a feeble image of Orestes, you fury
cruel agony, exclaimed, "
is
!
:
the fury of Voltaire in his last agony. the infidels of Paris were present.
all
cle that
would have met their eyes
But one may say
"
:
Oh
!
I
am
It
Oh
would be well !
if
the fine specta
"
!
willing to confess
my
sins
God, but not to the Catholic priest." St. Thomas of As long as God was not made man, Villanova answers there was no strict command for man to confess his sins to man but since God became man, He has given all judgment to His Son, for He is appointed judge of the living and the dead and to Him, therefore, is man to render an account to
"
:
;
;
But, because Christ has ascended to Heaven, has delegated his priests to exercise that power, and He has declared in express terms that they have jurisdiction
of his sins.
He
And oh I wish you would, understand what a great benefit and a great mercy this * was." Let no one say to me," says St. Augustine, I do penance in my heart, I confess all my sins to God and to
over sins to bind and to loose.
!
"
"
God alone, who was present when I committed sin. It is He who must forgive me. Then in vain was it said to the apostles, Whose sins you shall forgive they are forgiven them, and whose sins you shall retain they are retained Then !
Church has received the keys to no purpose and so you make a mockery of the Gospel." To give the priest the confess power to forgive sins, and yet not to oblige any one his sins to him, would indeed be to make a mockery of the For how can the priest forgive a sin without knowpriest. the
;
"to
* Dominica IIL Quaa.
THE PRODIGAL S CONFESSION:
362
ing it ? And how can he know the sin unless the sinner himself confesses it. In the sacrament of confession, the
He is a physician, and conse is a physician and judge. quently he must know the nature of the malady that afflicts the soul before he can cure it. He is a judge, and must consequently know what and how he has to judge.
priest
What should we say of a judge who, without examining the cases brought before him, without questioning either the plaintiff or the defendant, would condemn at random one to be sent to prison, another to be hanged, and order another to be set at liberty ? Should we not think such a What, then, should we think of a judge most unjust ?
who would absolve one and refuse to absolve another without asking any questions, without even listening to the penitent, but merely following his own blind caprices ? Would not such a priest be guilty of grievous injustice ? But it is precisely thus that every priest would be forced to
priest
act were Christians not strictly Bins to
bound
to confess all their
him.
As no one is foolish enough to say, I will go to God and to God alone for the remission of original sin, I will send my children to God alone instead of sending them to the bap "
tismal will
font,"
go to
so, let
God
no one be foolish enough to
say,
alone for the forgiveness of actual sin
"I
"
;
for,
former is forgiven only by means of baptism, so is the latter forgiven only by means of the sacrament of Do all the good you can, distribute all you have penance. the poor, scourge yourself to blood every day, fast among as the
as long and as much as you daily on bread and water, pray do are able, shed an ocean of tears on account of your sins firm will to confess the not have if and all this, you
yet
be damned for your sins, "you will," says St. Augustine, not having been willing to confess them. Open therefore your and confess your sins to the priest. Confession alone is the true gate to heaven." "
!ips>
NECESSITY OP CONFESSION. St.
Bonaventure
relates that
363
one of his brethren in
reli
gion was considered a saint by every one who knew him. He was seen praying in every place. He never spoke a In order not to be obliged to break silence, he made word.
When St. Francis heard of only by signs. Such conduct is no sign of sanctity. Know he said that this brother is a child of perdition. The devil has tied his tongue in order that he may not confess his sins in the his confession
"
this,
:
The words of the saint were soon ought." This unhappy man soon after left the convent and died a bad death. For him, then, who has grievously sinned after baptism there is no other means left of obtain ing God s pardon than by confessing his sins to the Catholic This the devil, the great enemy of our salvation, priest. knows well hence his artifices to keep men from confession. manner he verified.
When
the Prodigal Son arose at last to return to his loving
father, the tempter stood beside
you doing plight. of you.
?
him and
You cannot go back
You are He will You will
all in rags.
not
own
you.
Your
said
"
:
What
are
to your father in that father will be ashamed
Besides, the distance
is
too
your way. You will be attacked by robbers and wild beasts. Moreover, you are now too weak and sickly, you will faint and die on the way. Wait yet a few days longer. This famine will not last always. You will have better times by and If you go back to your by. father, you will be scolded and treated even more harshly than before. If you go back now, every one will say that you are a coward every one will laugh at you." How cun It is thus that this infernal ning and crafty is Satan great.
lose
!
spirit always keep the poor sinner from returning to God, his heavenly Father. There is a man who is not yet a Catholic, though inclined tries to
to
one. The devil makes him believe that con not a divine institution, but an invention of men even blasphemous to say and believe that man can
become
fession
is
;
that
it is
THE PRODIGAL S CONFESSION:
364 forgive sins
that confession
;
to perform,
is
too difficult a duty for
and that therefore a God
man
of infinite kindness
could not ohlige man to perform it ; that a secret confession made to Him alone is all that is required. There is a Catholic
who has
stayed away from confession for thirty,
v
He makes up
his mind at last to go comes the devil and whispers in his ear Oh there is no hope for you. You have stayed away too long from confession. Your sins are too great and too forty, or fifty years. to confession. Then "
:
!
numerous.
You cannot
obtain forgiveness.
never be able to remember
will
all of
them.
Besides, you It is useless
you to go to confession." There is a young woman who has been leading a worldly life. She has been keeping dangerous company. She has She sometimes reads senti permitted sinful liberties. mental novels and weekly magazines. She hears a sermon her conscience is aroused and she wishes to make a good But the devil conies to her and says confession. What are you going to do ? The priests are too strict. Do not go near them. They will make you promise a great many and then after the confession you will break your things promises, and you will be worse than before." There is another unhappy soul. She has been for years making bad confessions and sacrilegious communions. At for
;
;
"
:
;
wishes to make a good confession, to tell everything on her conscience but the devil comes and whispers her ear Oh what will the priest think of you if you tell
last she
that in
is
;
"
!
:
these horrid sins
He
?
The
will be horrified
artifices to
keep men
priest never heard such sins before. will scold you." In using such from confession, the devil is like to
he
Holofernes besieging Bethulia. Seeing that he could not take the city by main force, Holofernes destroyed all the water-conduits.
Thus the
saw themselves forced <
inhabitants, for want of water, The devil knows that
to surrender.
he sacrament of penance
is
the only happy channel through
NECESSITY OF COXFESSIOX.
305
which the divine grace of reconciliation flows upon the He knows that the sinner remains in his power if he succeeds either in him not believe in sinner.
making
the neces
sity of confession, or in inducing him to stay or to make a bad confession. The
devil
true are the words of our Saviour retain, they are retained "that
is,
For all eternity.
How
"
:
away from it, knows well how
Whose
sins
shall
you
they will not be forgiven
many souls are now burning in hell having believed in the necessity of confession, for having put off confession too long, or for having made bad for not
confessions
!
The Rev. Father
Furniss, C.SS.R., relates that there was certain gentleman living iu the North of England, in York shire. He led a very wicked life, and knew that those who lead wicked lives deserve to He wanted to be bad go to hell.
during his lifetime, and still not go to hell when he died. So he began to think how he might gratify his passions and still save himself from hell after all. He thought that he had found out a way to save his soul after leading a bad life. When I am dying, he thought, I will repent and send for the priest, and make my confession, and then all will be But then he remembered that if he had to send right. for the priest when he was dying, perhaps the not at
home
priest
might
or perhaps his illness might be very short, and the priest could not come soon enough to hear his con f>e
He
fession.
might
;
was frightened when he remembered that he So he thought; of
die before the priest could arrive.
another plan. He would get a priest to come and live always in the house with him, so that at any moment he could send for the priest. This thought pleased him very much, for he felt sure that if a priest was always living in his house he should be But he quite safe.
As people live, so shall they he was offending God very much, and we shall die depends on God. words,
"
die."
entirely
forgot those forgot that
He
that, after all,
how
THE PRODIGAL S CONFESSION:
366
A year or
two after
this his last illness
came, and
it
came
upon him very suddenly, when he was not expecting
He
it,
that he was dying, so he told his servants to go and The priest was in fetch the priest to hear his confession. felt
the servants went directly to find him. of all to the priest s own room, which was next to the room in which the gentleman lay dying. The servants, not finding the priest in his own room, went through the house, and
They went
first
the whole house, from the highest to the lowest room, but could not find him anywhere. They called out his name all over the house, but there was no answer to their So they went back to their master, and told him that call. the priest was nowhere to be found. Then the gentleman saw how he had been deceiving himself, despair came into his heart, and he died without hope of salvation.
A
few moments after he had died the servants happened go again into the priest s room, and there they saw the
to
priest reading the prayers in his office-book.
"
How
long,"
has your reverence been here ? I have been they said, Did you not go out of the room here all the morning." I have not been out said the priest, "No," any time "
"
"
"
"
?"
for one moment."
"
Did you not then
see us
come
into this
or three times, or hear us calling out your name ? said the priest, "I did not see any one come into
room two "No,"
"
room, or hear any one call out my name." they die." If we have followed the Prodigal Son in his
this
"As
peopl
live, so
follow
up
his
him now in his mind to return
cost.
He was
mined
to
make
repentance.
sins, let
us
The Prodigal Son made
no matter what it would what he had done, and was deter
to his father,
sorry for
reparation to the best of his power.
No evil
companion, no suggestion of the devil, could prevail upon him to stay any longer in a strange country in a state of mortal sin. He was determined to make his confession to his father and obtain forgiveness. We, too, must show such
NECESSITY OF CONFESSION.
367
No matter what it determination, and say to ourselves may cost me ; no matter what the neighbors may say ; no matter what my friends may say, I am determined with God s :
help to
make
a good confession and to give
up
this
life
of sin.
Let us be wise, and
let
us be wise in time
that
let
is,
ua
confess our sins in time, for in the world to come there is no one to hear our confession and give us absolution ; not even the apostles can do so. It is only in this W3rld that we can find a created
who can
free
being who has power him from the chains of
to
sin
forgive the sinner, and hell and that ;
extraordinary being is the priest, the Catholic priest. Who can forgive sins except God ? was the question which "
"
the Pharisees sneeringly asked. Who can forgive sins ? is the question which the Pharisees of the present day also "
ask
;
and the answer
forgive sins, and that
And
is,
There
man
"
is a
man on
earth that can
the Catholic priest. not only does the priest declare that the sinner is
is
for
The priest raises his given, but he really forgives him. hand, he pronounces the words of absolution, and in an in stant,
quick as a
flash of light,
the chains of hell are burst
So great asunder, and the sinner becomes a child of God. is the power of the priest that the judgments of Heaven itself are subject to his decision the priest absolves on ;
earth,
and God absolves
in
Heaven.
"Whatsoever
you and whatso ever you shall loose on earth, shall be loosed also in Heaven These are the ever-memorable words (Matt, xviii. 18). which Jesus Christ addressed to the apostles and to their
shall bind on earth, shall be
bound
in
Heaven
;
"
successors in the priesthood. Suppose that our Saviour Himself were to
come down
from Heaven, and were to appear here in our midst sup pose He were to enter one of the confessionals tc hear con fessions. Now, let a priest enter another confessional, fot the same purpose. Suppose that, two s:nners go to conies;
TEE PitODTGAL s CONFESSION;
868
both equally well disposed, equally contrite. Let one go to the priest, and the other to our Saviour Him
sion,
of these
Our Lord Jesus Christ
self.
Him
to
1 absolve thee
"
:
says to the sinner that comes sins and the priest says ;
from thy
to the sinner that goes to
him
:
"
"I
absolve thee from thy
will be just as valid, just as powerful, as the absolution of Jesus Christ Himself. At the end of the world Jesus Christ will Himself judge
sins
and the absolution of the priest
"
;
men; "for the Father judges no one, but He has left judgment to his divine Son." But as long as this world He lasts, Jesus Christ has left all judgment to His priests. has vested them with His own authority, with His own all all
He says, "heareth me." "He that heareth you," power. Receive ye the He has given them His own divine Spirit. shall sins whosesoever Ghost forgive, they are you Holy "
forgiven
;
and whosesoever
sins
you
shall retain, they are
retained."
of God. priest is the ambassador, the plenipotentiary the co-operator, the assistant, of God in the work of This is no exaggeration, it is the inspired lan redemption.
The
He
is
u Dei ad tores sumus."* We are ju to the is It of God." the the co-operators, priest assistants, that God speaks when He says, "Judge between me and
guage of the apostle
my people man,"
"
"
leave this
as soon
but
Judica inter
me
et
vineam
says God, speaking to the priest,
has offended I
"
:
me
grievously
judgment
;
I
could judge
to your decision.
him worthy.
I will
soon as you free
him
a sinner
him
This ;
he
myself, but
I will forgive
you grant him forgiveness. He admit him to my friendship as soon
as
I will
"
meam." f "is
him
is
my
as
you declare
enemy,
open the gates of Heaven to him as from the chains of sin and hell."
There lived in the city of Antwerp, in Belgium, a certain nobleman who had, in his youth, the misfortune to fall into a very grievous sin. * 1 Cor. ill
Day and night
his conscience tortured t Isa. v.
NECESSITY OF CONFESSION.
36fc
aim, but yet he could not prevail upon himseli to confess death, even hell itself, did not seem to him so terrible us such a confession. One day he was present at a this sin
;
sermon which gave him much consolation.
The
priest said,
other things, that "one is not obliged to confess those sins which he has entirely forgotten." The nobleman
among
now and
did
all in his
power
to forget this sin.
He was
rich
so he cast himself into the whirl of
gay amusements every pleasure, lawful and unlawful, was enjoyed he sought to bury his sin beneath a mountain of new srns but all in vain Far above the sweet music, far above the gay song and the merry laugh, louder than all, rose the voice of his conscience, and amidst the gayest crowds he carried a hell ;
;
!
in his heart.
He now
He began to travel. He he saw everything that was change of climate^ he thought,
tried another plan.
travelled over
many
lands;
A
quaint or beautiful. would bring about a change of heart but he was sadly dis appointed. Every day he saw new sights ; without every thing was new and changing, but within in his soul was ever that dead, dreary sameness, for he carried himself with ;
him everywhere The blue
everywhere that wicked deed haunted and the sunny lands smiled not for
him.
skies
him;
his guilty conscience cast a
beheld.
Weary and
gloomy shadow on
all
he
heart-sick, he returned to his native
city.
He there applied himself earnestly to study, and thought to beguile his soul into He dived into the forgetfulness. abstractions of mathematics and he soared aloft philosophy,
and calculated the courses of the stars, he listened to the lectures of the most learned but all in vain. professors Every book he opened seemed to tell him of his sin. Tho ;
voice of his professor
m
sounded in his
ear,
Ms soul, sounded the yoice The unhappy man was at last almost
deep down
but far louder
of his conscience.
driven to despair
Tffs
370
PRODIGAL S CONFESSION:
He
Another sermon, however, gave him new courage. charity covereth a multitude of sins," can never despise a contrite and humble heart."
heard that
"
"that
He
God
heard
that good works, alms-deeds, as also perfect contrition, obtain from God the forgiveness of our sins. He now applied him self
with
all
He
works.
the fervor of his soul to the practice of good spent whole nights in prayer, he fasted long
and frequently, he performed the most rigorous penances, he bestowed liberal alms on the poor, he visited prisons and the hospitals, he assisted and consoled the suffering and dying but though he consoled many and many a one, there was no consolation for himself. Every moment his conscience upbraided him: "You must do the one, and the other you must not omit you must do good works, but you musl ;
"
;
also confess
your sins
!
The unhappy nobleman had now
tried all that
man
tried every means but the only right one, do, There was but one resource left. tried all in vain.
had
weary of
life,
and was resolved
to
end
it
by
could
and had He was
suicide.
He
stepped into his carriage and drove off to his country-seat. As he passed along the road he overtook a venerable old man,
he recognized as a religious priest. The nobleman immediately stopped his carriage and invited the aged priest The priest, in order to please the nobleman, yielded to enter. The good old father was very friendly and to his request. talkative. They spoke of various things, and the conversa
whom
The priest spoke tion soon turned upon religious matters. at length of the clearly-distinctive notes of the Holy Catho He spoke with a joyous pride of her holy lic Church. Sacraments, especially of that most touching proof of
God
s
What mercy the holy Sacrament of Confession. with en the cried for there be could he, sinner," poor hope what hope could there be were it not for con thusiasm infinite
"
fession ?
wreck
;
Yes, yes, confession is the last plank after ship confession is the sinner s last and only hope of
NECESSITY OF CONFESSION. salvation."
At
these words the
gtung by a serpent.
"
What
"
371
nobleman started up as if what is that you
cried he,
!
How
The do you know me ? and ex priest was quite astonished by this sudden outburst, cused himself, saying: My dear sir, I have never before had the honor of knowing you. If I have inadvertently said anything to wound your feelings, you must excuse me.
say
Do you know me
?
?
"
"
Old people, you know, are generally talkative. However, you should have any troubles of conscience, you may be sure I would be only too happy to assist you." But," cried the nobleman, excited, "what if I do not wish to if
"
confess
"
?"
Oh
!
then,"
do not wish to confess,
know
said the priest, quietly,
why
then
never
mind
"if
you
You
it.
means." These last words fell as a ray upon the djeary and clouded soul of the noble There are other means," thought he, and he began
there are other
of sunshine
man.
"
He now felt the greatest to breathe again freely once more. confidence in the good old priest, promised him solemnly that he would be willing to undergo every penance if he could only be relieved from the objection of going to con fession. They soon arrived at the country-seat, and the
was obliged to stay over night. They passed the evening in agreeable conversation. The hour for retiring came, but the nobleman would not suffer the priest to re priest
he revealed to him those other means which he had spoken. The priest now advised him to remain awake yet for a few hours to enliven his confidence in God, and to examine his conscience carefully. Not, of course," said he, "in order to confess, for that you do not wish to do, but that you may call to mind all your sins, and be truly sorry for them. To-morrow morning I will tell you tire to rest until
"
"
of
"
the
rest."
You may imagine night. "
I
that the nobleman slept
have complied faithfully with your
that
little
Early the next morning he was at the priest
s
door.
injunction*,"
THE PRODIGAL S CONFESSION:
372
do
What have
"
he.
now,"
into the
ing
answered the
garden."
air.
tone.
I to
"Well, "Do
do next
"
priest, smiling,
They stepped how are you,"
Oh "is
you have to
come with me the cool morn
to
forth into
?"
"Better
"
!
all
!
said the priest, in a kind
you not feel better oh no far from
the nobleman,
"
?
;
answered
!"
"
it."
But,"
said the
perhaps you forgot something in your examen of Did you think of this sin, and this, and this? conscience. "
priest,
"
And
he went on gradually through the long train of sins He descended into the of which the human heart is capable. deepest depths of human degradation, and named even those sins that are so dark and shameful that one is afraid to ac so
knowledge them to himself. Scarcely had the good priest named a certain sin when the nobleman became greatly agitated. .He hid his face in his That s it hands and sobbed aloud. Yes That s it That is the abominable, the accursed sin that I cannot "
!
I
!
confess." The priest could not help at witnessing the struggle of this poor soul. He consoled the nobleman, and told him that there was no need
that I will not
weeping
of confessing it any more. You have confessed already," said he ; let it now be forgotten. You can include what "
"
ever other sins you remember, and now kneel down and re ceive the absolution." The nobleman fell on his knees and
wept like a child. He kissed again and again the hand of the aged priest, and arose with a heart as light as if he had that of an angel who never knew aught of sin. He felt as if
he stood in a new creation.
Never before did the sun
shine so brightly ; never before did the heavens look so blue ; never before did the birds sing so sweetly. His hap piness was as a foretaste of heaven. If we have followed the Prodigal in his sinful career, let us now follow him also in his good confession. Let us say I will go to my father and say to him with him father I have sinned against Heaven and before thee. I am no more "
:
:
NECESSITY OF CONFESSION.
373
* and our heavenly Father worthy to be called thy son will receive us again into His grace and friendship. He will look upon us again as His children, and say to His angels Behold this poor he was dead and is come to lifo Confession is the again, he was lost and is found." "
;
:
"
siim<;r,
"
prate to *
heaven
Luke XT.
18,
"
f
1.
t St. Augustine,
CHAPTER XX. QUALITY A
THE PRODIGAL
Otf
FAMO US
-&
an
S
CONFESSION
ITS INTEGRIX1.
missionary in Italy was one day preaching to He stood in the open air,
immense multitude. under the clear blue sky, and
the wide field around him was thronged with the thousands who had come to hear him. It was summer, and the lofty trees around with their rich foliage made an agreeable shade to the audience. A dead
upon all, and all eyes were riveted upon the There he -stood, his arms extended, his eyes raised to heaven he was rapt in ecstasy. A moment more and the missionary broke the solemn stillness, and cried aloud in a voice so strong and awful that it caused the ears of his hearers to tingle, and penetrated the very marrow of their silence fell
speaker.
;
bones
"
:
damned. souls of
Oh
!
Just
men
brethren, how many, many now God opened my eyes, and
my
souls I
are
saw the
falling into hell as the dead leaves fall in the And, lo as he spoke, a wind there
harvest-time."
mighty and the green leaves dropped from the trees though it was yet summer, and the earth was strewn with the fallen leaves, and all who heard him were filled with !
arose,
unspeakable
terror.
Were God
to open our eyes this moment, we would also the souls qf men even now are falling into hell thick as the snow-flakes fall in winter. Did not the Son of see
how
God come on
earth to save all men ? Did not the Blessed Jesus pour out the last drop of his heart s blood to rescue all men from hell ? Did he not make the way to heaven so easy that all
we have
to
do to be saved
is
to will it earnestly ?
QUALITY OF THE PRODIGAL S CONFESSION.
375
and yet even now the souls of men are There is scarcely one in the ? world who has never committed a sin and there are few, very few who have never committed a mortal sin and there This
is all
most
true,
falling into hell.
And why
;
;
are millions
them and who do not ;
a
who never
confess their sins, never repent of millions again who confess them, indeed, but
confess
them
all,
or
who do not
confess
them
in
manner
as they ought. In order to obtain the forgiveness of our sins in con fession, the confession must be like that of the Prodigal Son. I am not His confession was humble. Father," he said, "
"
now worthy
to be called thy son, for I
Heaven and before
Our
thee."
have sinned against must always be
confession
humble, for in being humble it will always be entire ; that is, no mortal sin will be purposely omitted or concealed. He who is truly sorry for his sins is most willing to confess them he is even apt to confess them more minutely than is all ;
Integrity of confession is required for eternal necessary. salvation ; for any deadly sin purposely omitted will never
Should a dastardly fear and a be blotted out of the soul. misplaced shame withhold any one from making known to his confessor a single mortal sin, he will, on this account alone,
remain under God
s
and
displeasure,
eternal perdition. There are many instances of this.
A
in danger of
young person
of
who
lived in Florence, in Italy, had the misfor tune to fall into temptation and commit a great sin. No sooner had she done so than she found herself covered with
eighteen,
confusion and torn with remorse. "
self,
how
confessor
?
"
Oh
"
!
said she to her
have the courage to declare that sin to my What will he think of me ? What will he She went, nevertheless, to confession, but
shall I
say to me ? dared not confess that sin. "
rible sacrilege
She got absolution, and had the
communion in that state. This htfrincreased still more her remorse and trouble.
misfortune to receive
QUALITY OP THE PRODIGAL S CONFESSION:
376
She was, as it were, in hell, tormented day and night by the reproaches of her conscience, and by the well-founded fear of being lost for ever. In the hope of quieting ner con science, she gave herself up to tears and groans, to continual prayer, to the most rigorous fasts and to the hardest priva tions ; but all was in vain. The remembrance of her first
crime and her sacrileges harassed and pursued her incessantly. soul was, as it were, in an abyss of sorrow and bitter ness. In the height of her interior anguish a thought came
Her
mind
to go into a convent and make a general con which it would be easy for her to declare her sin. She did so, and commenced the confession she had pro
into her
fession, in
posed making
;
but
still
enslaved by false shame, she related
the hidden sin in such a garbled, confused way that her confessor did not understand it, and yet she continued to receive
communion
in/that sad state.
Her
trouble
became
so great that life appeared insupportable. To relieve her heart, tormented as it was, she redoubled her prayers, mor
and good works to such an extent that the nuns and elected her for their Become superior, this wretched hypocrite con superior. tinued to lead outwardly a penitential and exemplary life, tifications,
in the convent took her for a saint,
still by the reproaches of her conscience. To moderate her horrible fears a little, she at length made a firm resolution to confess her sin in her last illness, which came sooner than she expected. Then she immediately un dertook a general confession, with the good intention of but shame re confessing the sin she had always concealed strained her more strongly than ever, and she did not accuse
embittered
;
herself of
it.
She
still
that she would declare
it
consoled herself with the thought a few moments before her death ;
but neither the time nor the power to do so was given her. fever rose so high that she became delirious, and &o
The
died.
Some days
after, the religious of the
in prayer for the repose of the soul of this
monastery beirtg pretended saint,
37 7
ITS INTEGRITY.
them iii a hideous form, and told them I am damned for me ; it is useless. not pray cried an old religious; you are damned after
she appeared to
:
"
"
Sisters,
!
"
"How
?"
leading such a holy and penitential life Alas yes. I am damned for having all
Is it possible
!
my
"
!
life
?"
concealed
confession a mortal sin which I committed at the age of eighteen years." Having said this she disappeared, leaving in
behind her an intolerable stench, the visible sign of the sad which she was. This story is related by St. Anto ninus, Archbishop of Florence, who wrote in the fifteenth state in
century.*
Such then
is
the melancholy end of all those and die in that state.
who
their sins in confession
conceal
They
suffer
a hell in this world, as well as in that to come.
The fess
sinner says,
my
sins."
"
I feel so
much ashamed, I cannot con were made to an angel, a
If the confession
bright and beautiful spirit from heaven, then indeed might one hesitate, and feel afraid and ashamed to tell all his shameful secret sins to a spirit so pure, so holy. Not to an
but to a poor sinful angel, however, have we to confess, mortal like ourselves ; to a fellow-creature subject to tempta tion like ourselves ; to one who stands in need of the grace to one, perhaps, who stands more than we do, for his duties, his respon grace his dangers are far greater. Why then should we
much as we do
of
God
in
need of God
as
sibilities,
;
s
be afraid to tell our sins to the priest ? the priest that should cause fear in us ?
What
is
Shame
?
there in Is it
not
shame now than to endure unuttera shame on the day of judgment and eternal shame in
better to suffer a little ble
hell? Tertullian, who lived in the second century, said There are many Christians who are ashamed to confess their sins, thinking more about their shame and confusion :
"
than about their salvation. *
Though we
Abb4 Favre, Le del Ouvert,
46.
hide something
QUALITY OF THE PRODIGAL S CONFESSION:
ii78
from men, can we hide it also from God ? Which is better be damned for having concealed our sins, or to be saved :
to
for having confessed them ? One day a certain priest
He
confessional.
"
saw the devil standing at the asked him what he was doing there.
I give back to answered the devil the sinner the shame which I took from him when about This is always a very successful trick of to commit When he sees any one about to commit sin, he the devil. but as soon as he takes away from him all fear and shame nas committed it, the devil gives him back all the fear and shame he had taken from him, and thus throws the unhappy "
I
make
"
restitution,"
;
sin."
;
soul into despair.
When
the wolf wishes to carry off a lamb, he seizes his by the throat, so that it cannot warn the
helpless victim
shepherd, and cannot cry for help. It infernal wolf, the devil, acts with souls. they will tell their sins and thereby escape
is
thus that the
He from
is
afraid that
his clutches
;
ne therefore holds them by the throat, so that they cannot make a full and candid confession. says St. Anthony of Padua, can the demon have access chambers many "Remark,"
"that
through
to the house of
our conscience that is, our mind but that only through one door can he be expelled, that is, through the mouth, by He can enter by the five senses, but only by confession. the lips can he be ejected. When, therefore, the demon has obtained possession of this castle, the first thing he does is
up the way by which he could be driven out man mute for with this door closed he
to block
that
is,
he makes
;
feels secure in his possession.*
Sin and obstinacy tie the tongues of many sinners. We read in the Magnum Speculum that a person possessed by the devil was led to a holy man, to whose questions the We are three within him ; I am called Claudomon said "
:
* Dominica
ill.
in
Quad.
ITS INTEGRITY. dens Cor (the closer of the heart)
men from having contrition but ;
if
;
379
my
office is to
I fail,
then
my
prevent brother,
called Claudens Os (the closer of the mouth), endeavors to prevent him from confessing his sins; but if he confesses and is converted, my third brother here, named Claudens
Bursam
(the closer of the purse), labors to prevent
him
from making restitution, filling his mind with the fear of poverty; and he succeeds more frequently than either of The famous Socrates was one day going along the street, and happening to pass a house of ill fame, he saw the door open and one of his own disciples coming out. As the young man beheld Socrates, he was filled with shame and went back into the house. But Socrates went to the door and called him: My son," said he, "leave this house instantly, and know that it is indeed a disgrace to enter such a house, but it is an honor to leave What So us."
"
it."
crates said to his frail disciple is wholesome advice for Christians. It is indeed a shame, a dishonor, to commit sin
;
but
it
is
a glory, an honor, to confess
it.
By
sin
we
become enemies of God and slaves of the devil, but by con fession we again become children of God and heirs of heaven. Suppose we were afflicted with a very dangerous cancer should we be ashamed to go to the physician and tell him about it ? Would we not suffer him even to probe the painful wound ? Certainly we would and why ? Because life is very dear to us, and we are willing to endure the greatest pain and the greatest humiliation rather than lose our life. And shall we not suffer a little pain, a little ;
;
humiliation, to save our immortal soul ? Can we not endure a little shame in order to free our soul from the horrible
cancer of mortal sin
?
Suppose we owed a hundred millions of dollars to a king. But the king being moved with pity, forgives us the whole debt on condition that we go to one of his ministers to acknowledge this immense debt, upon which acknowledg-
QUALITY OF THE PRODIGAL? s CONFESSION:
580
ment the minister is Should we not feel only so easy a condition
?
give us
to
a receipt
of
payment.
too
happy to pay off our great debt on Should we not go at once and comply
most cheerfully with such a condition ? But do we not know how great a debt we have contracted with Almighty God by a mortal sin ? This is a debt which all
the
of the world, all the saints in heaven, all the sufficient to cancel ;
money
good works of the just on earth, are not even
nay,
the
throughout It is
sin.
fierce
fires
of
though
hell,
burning
eternity, can never destroy a single mortal a debt which makes us so hideous in the sight all
God
that, could we be permitted to enter with it into heaven, we should at once empty that beautiful abode of eternal bliss of all its angels and saints. See then how good the Lord is. To pay off this debt, and to obtain a
of
receipt for
it,
all
minister of His
amount
full
that
He
requires of us
is
to
go to
a lawful
and acknowledge to him the Can that condition be too hard
to a priest
of our debt.
which affords us an opportunity to escape hell ? Indeed God has shown Himself extremely indulgent on this point.
He
made a far more difficult condition means of obtaining pardon, as the only path to salva and the only plank left after shipwreck.
could certainly have
as the
tion
Confession infinite
mercy
the great, the wonderful institution of the of God. There have been many sinners who
is
have entered the confessional without the least intention of changing their conduct many even have entered for no other purpose than to mock the priest and ridicule this ;
but they went away quite changed. They entered as wolves and left as iambs. The good priest spoke to them kindly, his heart was touched with pity for them; he made them enter into themselves and reconciled them with their God. divine institution
It
is
;
related of St.
Alphonsus that he never sent away
a sinner without giving
him
absolution.
Now,
it is
morally
ITS INTEGRITY. certain that
3$;
many a sinner came
to him who was not disposed But then the great saint spoke to the
to receive absolution.
poor sinner with the utmost kindness; he represented to in forcible language the miserable condition of his soul, and the great danger of eternal damnation he in
him
;
him with
a salutary fear of the judgments of God, and at the same time prayed hard and with tears in his eyes to Jesus in the Blessed Sacrament, and to the Blessed spired
Virgin Mary, to obtain for the sinner that change of heart and that sorrow which disposed him for the forgiveness of his sins, for the worthy reception of the sacrament of penance. Go, then, to confession, and go without fear ask the priest to be kind enough to help you make a good con If you experience a fession. particular difficulty in confess, ;
ing a certain sin,
tell
your confessor of the
he, in his kindness, will
make
necessary to be done
to
is
all
difficulty,
easy for you.
and
All that
is
answer his questions with true
sincerity of heart.
Suppose you fell into a deep pit, filled with fierce, venom ous serpents, would you be ashamed to take hold of the rope which a friend let down in order to draw you out of the horrible place ? Would you not seize the rope with eagerness ? Would you not be for ever thankful to the friend who had delivered you from the poisonous fangs of the serpents ? Most And have you certainly you would.
no thanks
to offer your best and truest friend, the priest of Will you not suffer him to deliver you from the poisonous fangs of the hellish serpents, that have been so
God?
long swarming in your soul ? Will you not suffer the priest to free you from the power of those demons of hell, that for years have been haunting you, have been tempting and tormenting you day and night, sleeping and waking ? Will you not suffer the priest to free you from the devils, who are ever trying so hard to deprive you of the glory and joys of heaven, to drag you, with them, deep down into the flames of hell ?
QUALITY OF THE PRODIGAL S CONFESSION:
382
But oh
if I tell such a sin the priest will say, I am sure he never will be scandalized and horrified. "
"
"
you
!
before heard such dreadful
me
think of
What know of
the priest will be scandalized
!
What
sins as mine.
will
he
"
?
Did you ever
?
a physician being scandalized or offended at a pa tient for being very sick ? Why, the very fact of his being sick is precisely the reason why the physician comes to him.
The well, he would not need the physician. the physician of the soul, and it is precisely be cause the soul is sick that you stand so much in need of his
If
he were
priest
is
assistance.
A
father feels
than for one that "
The
more compassion
for a sick child
is well.
priest never heard such sins
before."
That
is
un
The priest must study for many fortunately a sad mistake. long years to prepare himself for the sacred ministry. Be is ever permitted to enter the confessional, he must study for years in moral theology every possible sin that man can commit. He must study his own heart, and the know
fore he
ledge of his own heart gives him an insight into the hearts He knows from his own experience of his fellow-men. how strong are the human passions, how weak the human heart.
He knows every
desires, its
fold of the heart
hidden weakness,
its
;
its
most
secret
natural tendency to
evil.
The
priest has had, moreover, a long experience in hearing It is his duty often to probe the inmost re confessions.
he has to become acquainted with sin ; most hideous and revolting forms. There is little reason to fear that the priest will be astonished at what is cesses of his heart
in its
him and if he should seem much at the sins which the sinner
told
;
astonished, it is not so confesses as that he has
not fallen into even greater sins. You say, If I tell such a shameful "
He
sin,
priest think of
me
The
honor you for your courage
priest will
?
will
what
will the
have a bad opinion of if
me."
you make a
ITS INTEGRITY.
383
It is certain that it requires more frank, honest confession. courage to make a clear, candid confession than it does to The courage of the brave death upon the battle-field. The soldier on the battle-field is a mere animal courage.
horse and the mule, too, rush headlong into the very jaws of death ; but the courage of him that confesses even his sins is moral courage, it is sterling virtue. brave death on the battle-field display in that ac tion less real moral courage than a little school-girl does who
most secret
Men who
they had not courage enough to go to were cowards, they dared not. Many a confession; they thinks himself very brave, and who would man who young goes to confession
be insulted
if
;
you called him a coward,
is
a coward
who
dares not go to confession. The priest will honor the sincere penitent, he will esteem him, he will even love him ; for, by making a candid con
he has become a child of God and an heir of heaven ; and after confession the soul becomes bright and beautiful as an angel of God. At the close of a mission where St. Francis de Sales had he wrote to St. spent day and night in hearing confessions,
f ession,
Oh how great is I have been of so many souls. conversion the over my joy dear reaping in smiles and in tears of love amongst my
Jane Frances de Chantal as follows
"
:
!
soul ! how great was Saviour of penitents. to see, among others, a young man of twenty, brave
my
my joy and
stout as a giant, return to the Catholic faith, and confess his sins in so holy a manner that it was easy to recognize the
wonderful workings of divine grace leading him back to the way of salvation. I was quite beside myself with joy." Another time a great sinner brought himself with much repugnance to make a general confession to St. Francis de
which he detailed the many sins of his youth. The charmed aaint, by the great humility with which the peni tent went through the painful task of confessing his sins, Sales, in
QUALITY OF THE PRODIGAL S CONFESSION:
384
You wish to expressed to him his joy and satisfaction. because you cannot esteem console me," said the penitent, You are mistaken," an such a guilty creature as I am." I would be a perfect Pharisee swered the saintly bishop "
"
"
"
;
look upon you as a sinner after absolution. At the present moment your soul is, in my estimation, whitei than snow, and I am bound to love you for two reasons the
were
I to
because of the confidence you have shown me by can didly opening your heart to me ; and the second, because, first,
are being the instrument of your birth in Jesus Christ, you my son. And as to my esteem for you, it equals the love that I bear you. By a miracle of the right hand of God, I see
of
to a vessel you transformed from a vessel of ignominy honor and sanctification. Moreover, I should indeed be
in the joy that the very insensible did I not participate the of account on feel themselves change wrought in angels now loves the God which that heart I how love heart ; your
The penitent went away so satisfied that ever after his greatest delight was to go to confession.* Such is the joy and love of every priest for and over every poor sinner who has sincerely confessed his sins. "
of all
goodness
!
Oh if I tell such horrid sins, the Could you but look into the priest s The priest is heart, you would not judge him so harshly. indeed an enemy of sin, but he is the truest friend of the But you
will say
priest will scold
sinner.
The
"
:
!
me."
priest a confession.
knows very well how much
it
costs to
How often has your wife,
or your mother, make or your sister, or some kind friend, entreated and even scolded you before you would consent to go to confession.
How
often has your conscience warned and terrified you before you would consent to confess. The priest knows all He knows, too, how often you made up this very well.
and your mind to go to confession, how you lost courage He knows all put the confession off till some other time. * Spirit of St. Francis de Sate*.
ITS INTEGRITY.
385
the enquiries you made, all the pains you took to find out an easy confessor, one who would not be too hard on you. The priest knows also how much time you spent in preparing for confession, in waiting for your turn at the confessional ;
how you
lost
thereby a good day
work, and were even in
s
danger of losing your employment. The priest knows of your sacrifices and struggles and do you think he will scold you or treat you harshly when you come to him in all
;
spite of all these obstacles ?
Oh
!
no.
The
knows
priest
from his own experience how much it costs to make a full and candid confession. He is a man like yourself, he has a
human heart, human weaknesses, temptations He too has to cast himself at the feet of
self.
like
your
a brother
priest for confession.
Our divine Saviour
assures us that the angels of heaven one who gives up sin and enters upon a life of Be says that there is even more joy in heaven penance. over one sinner doing penance than over ninety-nine just who need not penance. If the angels of heaven rejoice over
rejoice
when you come repentant to confession, will not the heart of the priest rejoice when he sees you humbly kneeling before him ? As the heart of a mother rejoices on finding
her long-lost child, so does the heart of the priest rejoice when he sees the poor lost prodigal returning home at last. Oh you will say, "but perhaps the priest will speak "
!"
of
my
sins,
and
reveal
them
to
others."
Suppose you were to confess your sins to the wall, would you be afraid that your sins would be revealed ? You may be just as certain that the sins you
be revealed.
The
priest
tell
the priest will never
bound by the most sacred, the he is bound by every law, natural,
is
most solemn obligations to observe the utmost ecclesiastical, and divine secrecy with regard to every sin and imperfection revealed to him. He is
not allowed to speak of your sins out of confession, even
co yourself, unless
you give him permission to do
so.
So
386
QUALITY OF THE PRODIGAL S CONFESSION:
strict is the obligation of the seal of confession that could the priest release all the damned souls in hell by revealing a single sin he heard in confession, he would not be per so. Nay, he must even suffer imprisonment he must be willing to endure every torment rather than break the seal of confession.
mitted to do
and death
One of the greatest monsters that ever sat on a throne was Wenceslaus IV., King of Bohemia. So great were his debaucheries that he was generally called by his subjects Wenceslaus the drunkard." As is always the case with wicked men, he became jealous of his wife. Being resolved to find out whether his suspicions were well grounded, he "
sent for the confessor of the queen.
This confessor was the
John Nepomuck.
The
tyrant commanded that the queen had confessed to him. St. John answered firmly that such a thing was utterly im The emperor tried to win the saint by rich pre possible. sents; but the confessor spurned such a sacrilegious pro
holy priest, St.
the priest to reveal
all
The emperor threatened him with imprisonment and The confessor answered: I can die, but I cannot break the seal of confession." The tyrant ordered him to be put to the torture. The holy confessor was stretched on posal.
death.
"
the rack, burning torches were applied to his side, he was commanded to reveal the secrets but he only raised his ;
eyes to heaven and repeated again and again the sweet names of Jesus and Mary. The tyrant, furious at seeing himself thus baffled, ordered the holy priest to be set at
A
few days afterwards, St. John was crossing the the river Moldau, which flows over bridge through the city of Prague. It was night. The holy confessor noticed that liberty.
men
were following him slowly. He recommended himself God, and went on courageously. When he had reached the middle of the bridge, just above the most rapid part of
to
the current, the ruffians
who were following rushed upon foot, and cast him into the river.
him, bound him hand and
ITS iNTEQRFl There was none to witness the eye of
God beheld
it.
387
Y.
sacrilege,
And God
but the all-seeing
soon revealed the murder
A
ous deed and proclaimed the sanctity of his servant. thousand brilliant lights like twinkling stars appeared on the dark flood, and floated over the body of the glorious people rushed in crowds to behold the wonder. The tyrant himself witnessed it from his palace window. He could murder the glorious confessor, but he could not Next morning the prevent the people from honoring him. the bishop at their head, followed priests of the city, with martyr.
The
and by vast numbers of people, went in solemn procession carried the body of the brave martyr in triumph to the The church now honors St. John of Nepomuck cathedral. his blessed tongue, which refused the seal of confession, is still incorrupt after a as if it lapse of more than three hundred years, and appears Thus suffered and died St. still belonged to a living man. John of Nepomuck, rather than break the seal of confes as a saint
and martyr, and
to violate
sion,
and
so
must every Catholic
priest suffer
and die rathei
than breathe a word of what he has heard in confession. Every priest can say most truthfully with St. Augustine
That which I know by confession than that which I do not know at "
is
less
known
to
:
me
all." Yes, the breast of the priest, of this angel of peace, is a sealed abyss which The neither the fire nor the sword of tyrants can open. law which shuts the lips of the confidant of our secrets is so
not even the rigidly strict that no interest in the world safety of an empire, not even the safety of his own life, nay, not even the safety of any kind of good imaginable can authorize It
may
its violation.
be further observed that
if
any one forms the
habit of concealing faults, venial though they be, he ex poses himself to the danger of having, at the hour of death, to withstand the fierce assaults of his hellish foes, who at that last
moment
avail themselves of every slight advau-
QUALITY OF THE PRODIGAL s CONFESSION:
388
tage, and bring up against him all his sins, venial, to throw his poor soul into consternation
mortal and
and
;
if
they
chance to find sins not confessed, even though these be not looked upon by us as mortal, they exaggerate and magnify them in -their baneful light, and make them appear greater than they really are, in order to force the sinner into dis couragement, dejection, and despair of God s mercy. Ve nerable Bede relates that a certain soldier, who was a great favorite of King Coered, was often exhorted by him to go to confession, as the king was aware of the ungodly life the man was leading, and with how many sins his soul was de
But the
filed.
by
vors,
soldier parried all the pious promising to fulfil his duty at some
king
endea
s
more conveni
ent season.
Being at length seized with a dangerous disease, the king, for the love he bore him, went in person to visit him, and profited by the occasion to exhort him anew to settle his
God by an
accounts with
meant
sick nuin replied that he
because he feared that
The
Ms
out of fear of
it
The king most
death.
second
on
recovery, he should confess before getting
might say that he did
well, his friends
gan
if
exact confession.
to confess
visit,
graciously returned to pay him a and on his entering the room the sick man be
to exclaim:
You can
"Sire,
me no
what do you want with me now "
What
give help!" plied the king, in an indignant tone. but the very truth. the dying man,
folly
No Know
is
this?"
?
re
"
folly,"
replied
thou that but a few minutes ago there came into the room two youths of most engaging appearance, who presented rne with a book, beautiful indeed to look at, but very, very small in size. In it I saw the list of my good deeds registered but, good "
;
God
!
how few and how
trifling
they are
!
Behind these
youths appeared a group of infernal spirits, horrible to be hold, one of whom bore on his shoulders a vast volume of great weight, which contained, written in dread characters, the list of my sins. I read there not only my grievous but
ITS INTEGRITY. even
my
most
trivial offences,
389
those which I committed in
At the first appearance of this frightful passing thought. vision, the chief of the infernal crew said to these two au-
What are you staying here for, since you have neither part nor lot in this man, who is already oar Take him, then/ replied the latter, and lead prey? him whither the burden of his iniquities is weighing him down. At these words they disappeared. Then one de gelic youths
mon
struck
:
me
a blow with a fork on the head, another on
the feet, which makes feel
me
them creeping into
and
I
now
very vitals, whence they will soon wretched soul." * Having said this, he breathed
tear out
my
his last
most miserably.
Mark
suffer fearful torments,
my
well that the devils reproached this wretched
man
with the sins he
had committed by passing thoughts, although they were well aware that he was laden with a multitude of the most grievous sins, which would have sufficed for his damnation.
often
made
Certain it is that the enemy has use of venial sins at the hour of death as power
ful engines of
war
for the
Ecclesiastical history
undoing of the servants of God.
bears witness to the
truth of this
statement.
We should, therefore, discover to our confessor all the temptations of the demon, and all our evil inclinations. We should confess with simplicity that is, without duplicity or To excuse the evil intent excuses, or cloaking our failings. whereby we have sinned is not to confess, but rather to hide and excuse faults. This is not to appease but rather to irri tate the Divine We should not strive to excuse Majesty. our sin or give it another face, either alleging that we have been led into it by the persuasion of others, or else by en larging on the occasions which have tempted us to trans
Women, especially, are too apt to commit this fault their confessions. They like to tell long stories, intc
gress. in
* Hist. Eccl.,
lib. v. c. 14.
QUALITY OF THE PRODIGAL S CONFESSION.
390
which they interweave the history of their sins at full the upshot of which is that they lay the blame on their neighbors, or on such of their household, servants or other people, as may have given occasion to their transgres At times, too, it happens that, overcome by a cer sions. length
;
tain shame, they excuse their intention, giving
it
some color
of goodness, or at least making it appear less bad than it For God s sake, let them be on their guard really was.
against such double-dealing, as this mode of confessing sins is excusing rather than accusing themselves of their faults.
In this manner of confessing they run great risk of not re^ ceiving pardon at all, or at least of not deriving from the
sacrament
all
those
advantages which they
hoped
to
receive.
Let every one, then, approach this sacrament with an effi cacious sorrow for sin, to which must be joined profound humility and an unshaken trust in
God
s
mercy.
Let
all
declare with great simplicity, and without palliation or ex cuse, all their sins as well as their evil dispositions, such as
generally give rise to sins.
By doing this frequently, espe when burdened with some notable transgression, not only shall we be wholly cleansed, but we shall, moreover,
cially
gain strength against similar falls for the future. It is true that the fulfilment of the duty of confessing our sins
is difficult,
but in complying with this duty we must not
consider the difficulty, but rather our salvation, and the in valuable peace that flows therefrom. The confessional is not
a tribunal established to brand the guilty one with disgrace, nor to pronounce a sentence that may ruin his reputation or
dishonor his memory, but a tribunal whose office it is to re establish us in our forfeited birthrights, and to bring back
and happiness which had
to our souls that heavenly peace
been banished from
it
by
sin.
See the sinner after confession
with beauty
;
his step has
:
his countenance is radiant
become again
light
and
elastic,
ITS INTEGRITY. because he has thrown
391
a load that bent
off
him to
the earth
;
and the companion of the features reflects its holy joy with which it is upon angels, inebriated he smiles upon those whom he meets, and every
more
his soul, feeling itself once
free
;
one sees that he
is
He
happy.
has again entered that sweet
God, whom he can now justly call his Father he trembles now no more when he lifts his eyes to heaven ; he hopes, he loves he sees himself reinstated in his dig Now nity of a child of God, and he respects himself. alliance with
;
;
that the soul rules over the body, a supernatural strength vivifies and animates him ; he feels himself burning with
and energy to do good a new sun has risen upon his and everything in him puts on the freshness of youth.
zeal
;
life,
Confession
Oh
resurrection
is
sweet
resurrection,
indeed.
what happiness and consoling joy dost thou bring us. Ah how unhappy are they who know not the sublimity of confession, who know not the calm and peace that follow from it. confession precious pledge of the immense love of !
!
!
our Divine Master
!
Oh
!
the sweet, the delicious tears with
which thou bedewest our cheeks Oh! the gnawing remorse What undefmable happiness, to which thou puttest an end what unspeakable peace dost thou bring to poor sinners How many men who live in the lap of ease and affluence, who are clothed in purple and gold, have searched the whole world to fi7id a little peace for their souls, and have only been !
!
!
able to find
it
in confession
!
Fortune, with an unsparing hand, had lavished all her favors upon them, and the world all its honors ; health and strength had been given them ; and still their life was a
burden and weighed heavily upon their shoulders. They came to kneel in the confessional, and by revealing what was hidden, what was so heavily pressing upon them, they instantly found that which they looked for in vain through the world they found the first, the most desirable of all
QUALITY OF THE PRODIGAL S GONFESSTON
392
good ease of mind and peace of conscience. Among the thousands of examples which could be inserted, the pleasing instance of the conversion of a brave officer by a sermon of
Father Brydaine will suffice. Wishing to hear so illustrious a preacher, the officer entered the church at the very moment that this pious priest was speaking on the advantages of a general confession.
The officer, convinced of his arguments, i-mmediately formed the resolution of going to confession. Accordingly, he went up to the pulpit, spoke to Father Brydaine, and decided He upon remaining there until the end of the retreat. made tent.
his confession with all the sentiments of a true peni It seemed to him, as he himself said, that a heavy
load was taken off from his head.
The day on which he had the happiness of receiving absolution saw him bathed in tears as he left the confessional in those sweet tears that love and gratitude drew in torrents from his eyes. He followed the saintly father into the sacristy, and there, before a number of other missionaries, the faithful and edi fying officer thus expressed the sentiments with which he
was animated "
:
Gentlemen, I beg you to listen to me, and you espe Father Brydaine. Never in my life have I felt any
cially,
pleasure equal to that which I feel since I have made my peace with God. Eeally I do not believe that Louis XV., whom I have served for thirty-six years, can be happier
than I am. No, the king, in all the magnificence that sur rounds his throne, though seated in the lap of pleasure, is not so contented and happy as I am since I shook oft the horrible load of
my
sins."
And
then throwing himself at Father Brydaine s feet and taking his hands in his, How I ought to thank God," Baid he, "for having led me by the hand, as it were, to this father place. nothing was farther from my thoughts than that which you have induced me to do. I can never "
!
ITS INTEGRITY. I torgwt you. nic time to do
bog of you to pray penance
;
if
He
to
393
God that He may give me I feel that noth
assists
Such is the joy of to me." ing will appear too difficult after a good confession. church of the son every prodigal Yes, the confessional is the threshold of the Father s house it is at the confessional that the unhappy prodigal finds an indulgent Father, who pardons and embraces him. It is here that the sad tale of woe ever finds an attentive ;
is never useless, and that a sigh from the always sure to penetrate the heart of God. here that that unheard-of scene between three persons
sorrow
ear, that
man
heart of It is
is
takes place, where the sinner fills the office of accuser, ac cused, and witness; and the priest that of instructor and and that in the presence of a God who is present
judge
Here everything only to execute and ratify the sentence. Here justice and mercy is divine, everything mysterious. Here hell is closed for the guilty unite in the kiss of peace. Here heaven comes one, because he has laid open his heart. down to the sinner, because the sinner humbles himself.
Here the
fires of
of repentance.
God
s
judgments are quenched
in the tears
Here, by one act of obedience and humility,
the proud sinner cancels a whole life of iniquity and re Here shines again that light which banishes incer titude and remorse, and which establishes anew the inter
bellion.
and His saints. Let a rupted communion of man with God with so man be ever crime, let him be so poor as disfigured not to have even a crust of bread, or let him be so rich as not to be able any longer to form an unsatisfied wish ; let so unhappy as not even to wish for hope, or so deuriod by remorse of conscience as to be unable to enjoy a moment 3 repose or an instant of forgetfulness and then let came hither and cast himself on his knees, for here / iia
him be
;
there
la
an ear to listen to him, a power capable of absolving still able and willing to love him.
him, and a tender heart
He
shall not be required to
make known
either his
name,
394
QUALITY OF THE PRODIGAL S CONFESSION.
rank, or position in society ; all that shall be enacted from him is a hearty sorrow for his sins, and an humble obedi
him to be converted and to change his ways. God, who sees and knows all things, requires no more of him. See, already peace comes back to him, and he has gained heaven ; pardon descends upon his head, and he who imparts it to him in the name of God knows but. this that he has absolved a sinner, and made him unspeakably happy. Indeed, without confession, without this salutary institution, guilty man would fall into ence to that voice that invites
:
Into what bosom could he discharge the load that despair. so weighs heavily on his heart ? Into his friend s ? Ah ! who
can trust in the friendship of trackless deserts his confidants
men Would he make ? To the guilty one !
the
the
very deserts seem to re-eoho continually to the loud cries of his conscience. When nature and men are merciless, it is a
touching thing to find a
God ready
to pardon.
The Catho
religion alone is the first and only one that has joined together, like two sisters, innocence and repentance.
lic
CHAPTER THE PRODIGAL "ITORE
XXI.
SORROW
S
CONTRITION.
than eighteen centuries have passed since the Son
God accomplished the
great work of redemption by His bitter passion and death. As the time of His sufferings drew nigh, Jesus entered Jerusalem with His disciples and of
;
the people of the city, on learning of His approach, hastened forth to meet Him. In their hands they bore branches of
the palm and the olive they spread their garments on the ground before Jesus they filled the air with loud hosannas, and with sweet hymns of praise and gladness. But ;
;
strange
amidst the music and rejoicing amidst the glory triumphant entry, Jesus is sad; Jesus weeps and sobs aloud as if His heart would break. This is indeed Was Jesus sad because He dis strange beyond expression. to say, of His
liked rejoicings ? Oh no. banquets of the Pharisees. !
For we
We
see
see
Him often present at Him present at the
merry wedding feast of Cana, where, in order to increase the gaiety, He works arj unheard-of miracle, and changes water into wine. Jesus was no enemy of innocent rejoic
then, does He weep midst the rejoicings of His triumphant entry into Jerusalem ? Jesus Himself tells us the cause of His tears. He protests that He because ings.
Why,
weeps Jerusalem does not know Him. Jerusalem, didst thou but know, this day, the things that are for thy peace but now they are hidden from thine eyes." * What can this mean ? Why, the whole city can scarce contain itself for No sound is heard save that of praise and gladness. joy. "
;
*
Luke
xix.
890
THE
396 "
P R GDI o A L S
So tin o w :
who cometh
Blessed be the king
in the
name
of the Lol J,
peace in heaven, and glory on high."* Such is the trium phant hymn with which the people greet Jesus; and yet Jesus weeps and laments because the city does not know
Him.
"
Oh
day."
j,
!
didst
thou but
know and understand
this
*
Such was the welcome which Jesus received from the Jewish people; such, too, is the welcome which He re ceives at the present day from so many of His own Chris He is welcomed by all, He is known but tian people. t
Like the Jewish people, many Christians welcome Jesus they hasten to the sacraments with every outward mark of devotion but like the Jews, too, though they wel come Jesus, though they receive Jesus, they do not know few.
;
;
or care to
know
In spite of the solemnity of the
Jesus.
season, in spite of the outward marks of devotion, so many Christians of the present day often approach the sacraments
with such
little
preparation, with such unworthy disposi
tions, that instead of being a joy
rather
and honor
His heart with sadness.
fill
to Jesus, they
They load Him with
insult.
Let us return to Jerusalem a few days after the trium phant entry of Jesus. Behold this very same Jewish people.
They
are following an
you, zareth
unhappy criminal who is being led to this criminal is, and they will tell
Ask them who
death.
It is ?
Jesus of
Nazareth."
Is it possible ?
Is
What!
Jesus of
not this the same Jesus
Na who
was welcomed only a few days ago with such unparalleled honors ? Is not this the same people who but a few days Blessed is he that cometh in the name of ago cried out, and now their hoarse cry rings wildly through the Lord "
"
;
him
him
"
Yes, it is the very the very same people. No wonder, then, No wondei that Jesus wept on the day of His triumph. * Luke xir.
the
"
air,
same Jesus
Crucify ;
it is
!
crucify
!
CONTRITION.
397
He complained
that this people did not know Him. could yon not dishonor Jesus by a shameful death, without first honoring Him with such a
that
ungrateful people
.glorious
But
triumph
!
?
Were a
us turn to ourselves.
let
stranger to pass
through the city at the season of Lent, were he to see the churches so well filled, and the confessionals so well crowded with penitents, what a good opinion would he form of the Catholics here. Wherever we turn Ave behold eyes filled with tears, countenances stamped with contrition every where signs of sincere devotion. Here truly, he would say, Jesus
is
He
honored; here
rejoices, here
He
celebrates a
Yes; but return here in two months, in glorious triumph. two weeks even, and the penitent faces will be seen at par at the ties, balls, theatres, frolics, in drinking-saloons gambling-table the very same hands ; in families, among relatives and neighbors, the very same quarrels; in the stores the same false weights, the same fraud ; the old ;
curses
and blasphemies
places.
This
of scene
is
is
will be heard in the streets and public indeed a change of scene, and this change
renewed every Easter.
Whence comes
The Jewish people,
this fickleness ?
in the
impulse of the moment, hastened forth to meet Jesus without well knowing whom they welcomed. So in like manner many Christians, carried away by the devotion of the season, hasten to welcome Jesus without knowing Him ;
they hasten to be reconciled to Jesus without understanding well whom it is they have offended. The prophet bitterly bewails such blindness for his sins, not one 1
done
"
?
*
This
is
"
:
.
There
is
not one
who
does penance
who
asks himself seriously, What have the origin of the sad inconstancy of the
Did they, like the Prodigal, but greater part of Christians. fully understand the greatness of their sins, they would, like
him, truly repent of them. * Jer.
viti.
But such
is
not the case
Tms PRODIGAL S SORROW:
398
They have no true contrition,, and, consequently, they soon again and again into the very same sins that they have
fall
but a short time before confessed.
Now,
it is
of faith that true sorrow for our sins
lutely necessary for salvation, for row there can be no pardon. The
if
there
is
is
abso
no true sor
examen of conscience is necessary ; but were we to spend a whole year in examining our conscience without sincere sorrow or contrition, we can not obtain pardon. Confession is necessary
but it may happen that we for ; get a sin, or cannot find a confessor, or that we cannot speak the language of the priest, or that we have lost our speech. In such cases it will be sufficient if we make an act of perfect contrition, with the sincere resolution to confess our sins as soon as possible. But were we to confess all our sins with even the minutest accompanying circumstances, no contrition we cannot obtain pardon. Satisfaction
is
necessary
;
but
and may be dispensed with.
it is
A
if
we have
sometimes impossible,
person, for instance, may in that case it will suffice
be too poor to make restitution ; he have the sincere desire to restore as soon as possible. But though he were to restore everything and had not true if
sorrow, he eould not receive forgiveness.
Absolution at hand.
is
necessary
;
but sometimes there is no priest make an act of perfect
It will be sufficient then to
and have the sincere desire to confess as soon as and we shall be forgiven but were we to be absolved by all the bishops and priests of the Church, even by the Pope himself, and had not true sorrow, we should not re
contrition, possible,
;
ceive forgiveness.
Water is necessary for baptism ; but when water cannot be had, the want may be supplied by the baptism of desire, or by the baptism of blood ; but if contrition is wanting, its lack cannot be supplied by anything whatever, tion
no pardon
!
Xo
contri
CONTRITWN.
399
So important, so necessary is contrition that, though a sinner were guilty of all the crimes that ever have been or ever will be committed on the face of the earth if he has out true contrition, he can and ought to be absolved ; while, on the contrary, he who has only committed a slight venial siu if he has no contrition, cannot and should not receive absolution.
God
will not
It as pardon without contrition. Tertullian says, "the only price for which God pardons." God cannot pardon without contrition, for to be without sorrow foi an offence is to give new and continued offence. True contrition, then, is absolutely necessary. To have "
is,"
the desire for contrition
is good; but the wish is not suffi Tears are good, but tears are not sufficient. It is
cient.
not sufficient to look sad and strike the breast again and is not sufficient to read the act of contrition out it is not sufficient to mutter the act of contrition ;
again ; it of a book
with the
What
No
lips.
then
is
!
contrition
contrition
?
must be
real
Contrition
and
heartfelt.
a hearty sorrow It includes a sincere hatred of is
for having offended God. and the firm resolution to offend
God no more. Every and vice, as our dear Saviour Himself declares, proceeds from the heart and has its seat in the heart. When we sin, sin,
sin
it
is,
"lie
ou"
properly speaking, not our eyes, or ears, or tongue, of our body that sin, but the soul, animating
members
members.
of sin.
The
soul uses the senses as the instruments
It is the soul, the will, that sins,
and consequently
the soul, the will, that must Our contrition, repent. then must necessarily be interior and heartfelt. The very word contrition itself implies its true nature. Contrition is derived from the Latin word conterere," which means to it is
*
To have true, heartfelt contri to be heartbroken for having offended
bruise, to crush, to break. tion, therefore,
means
our dear Lord. T*aia a^ K.ct neoeeeftry as expressions of sorrow for sin
;
THE PRODIGAL S SORROW:
400
the feeling of pain is not necessary; and yet the sorrow must be real and earnest, proceeding from the heart. Now, if sincere, heartfelt contrition
is
so necessary,
what
are
we
to
think of those penitents who approach the confessional and confess their sins with such cool indifference, that one
might be tempted to suppose they had come for no other purpose than to relate some interesting anecdote ? If the priest tells them to make an act of contrition, he must often observe, to his grief, that they do not know how to make the act.
them do not even know what contrition, what it has to do with confession. The however, know, indeed, how to make an act of
Many
true sorrow,
greater part,
is,
of
or
contrition, but unfortunately, even their contrition consists generally in striking the breast a fow times, and in mutter ing a certain formula of prayer which they learned in their If the priest asks such a penitent whether he but it is his for ; sins, the answer is of course "yes sorry
childhood.
"
is
a a
that evidently does not come from the heart it is no." that is just about equivalent to not the number and enormity of the sins that fill the "
"
yes
"
"
yes It is
It is the want of disposition, priest with pain and anxiety. of true contrition, in the penitent, that causes him often the
most cruel martyrdom. The sorrow for sin must not only be sincere and heartfelt The it must also be a sorrow above every other sorrow. sorrow which we feel at the loss of an object is proportionate
But God is a good infinitely the object. other to Consequently the possible good. superior every loss of God should cause us greater sorrow than the loss of to the value of
Great is the sorrow of a poor orphan aa every other good. she stands by the death-bed of her beloved mother as she gazes on her pale, cold brow, and on
those loving eyes our sorrow for more. Yet never her open upon having lost God by sin must be far greater. Great is the sorrow of a tender mother as she bends over the lifeless
which
shall
CONTRITION.
401
body of her only child, the child of her hope and love. And yet our sorrow for having offended God must exceed even this sorrow. Yes, if we are truly sorry for our sins, we must be willing to lose our health, our riches, and our
honor to lose friends and parents, to endure every pain, and even death itself, rather than lose God by consenting ;
to another mortal sin.
It is
not necessary that this sorrow
God should be sensibly felt. We may indeed ex perience more sorrow at the loss of our honor at the loss of a dear friend or relative nevertheless we must be ready to lose all rather than lose God. We may feel more terror at the sight of torment and death, and yet we must be ready for losing
;
most cruel death rather than consent
to suffer the single mortal
to a
sin.
Contrition must not only be interior and sovereign, it also be supernatural. We must be sorry for having
must
sinned, because by sin
we have offended and
lost so
good a
God.
Antiochus Epiphanes, King of Syria, committed many enormous crimes. He ordered the faithful Jews to be cruelly massacred he plundered the Temple, and desecrated the Holy of Holies. But the vengeance of God was swift and terrible. The impious king was stricken down with an incurable disease. A most excruciating pain tortured him ; his body was devoured by worms; his rotten flesh fell piece meal from his body, and the stench which proceeded from him was intolerable. The unhappy tyrant began now to ;
He promised God that he would he had stolen from the Temple he even promised that he would renounce infidelity, travel all over the world, and preach everywhere the true God. This looked like an extraordinary contrition yet the Holy Ghost
repent of his crimes. restore everything
;
;
tells
us of
man prayed
this
to
man
God,
in holy Scripture This wicked but in vain He received no mercy ! * "
:
!
* 2 Mach.
iii.
13.
THE PRODIGALS SORROW:
402
He RO ?
And why God sworn
died in a strange land, miserably in his sins. Has not Is not God infinitely merciful ?
He wills not the death of the sinner, but by Himself that that he be converted and live ? Why then did not God this wicked man wept bitter this sinner ? Although pardon tears, though he promised to restore everything, though he promised to change his wicked life he, nevertheless, re ceived no pardon, because his sorrow was only natural sorrow. He did not weep for having offended God. He only wept because he suffered such cruel torments, and because he saw that he was soon to die. His contrition was not super Look at many a drunkard he weeps he curses natural. the hour in which he first tasted liquor. But why does he "
"
:
;
weep
?
Is
it
because he has offended
weeps because he has
lost his
God
situation
?
Oh
!
because
no.
He
he has
His sorrow is therefore only natural. fallen into disgrace. He cannot receive pardon on that account.
The swindler and the thief are sorry for what they have But is it because they have offended God ? No They
done.
!
and put in prison. Such sorrow is vain before God, and can merit no pardon. The unhappy young man who has wasted his health and are sorry because they have been arrested
Viappiness in striving to satisfy a brutal passion, laments and curses the day on which he was first led into sin. But
does he weep for having offended God ? No he weeps because he has ruined his health, because he finds himself branded with a shameful disease, because he feels that ho ;
is
a burden to himself, an outcast, an object of scorn to his His contrition is, therefore, not supernatural;
fellow-men.
and cannot merit pardon.
The unfortunate who sighs and weeps like another re pentant Magdalen, weeps not because she has offended God, but because she has lost her honor because she must now Her sorrow is there hide her face behind the veil of shame. fore only natural sorrow; she can receive no pardon for it. ;
403
CONTRITION.
Contrition, then, in order to be acceptable to God, must must be It must come from God. be supernatural. sorry for our sins because by them we have offended so
We
lost heaven and deserved hell. must not only be interior, sovereign, and must also be universal. We must be sorry
good a God, and thereby
But
contrition
supernatural,
it
for every sin, every mortal sin, without exception. King Saul was commanded by God to destroy all the wicked in
habitants of Amelec, and not to spare even a single one. He de Saul obeyed, but his obedience was not perfect. stroyed everything, he burned down everything, he killed all the common people, but the king, who was the most wicked of all, he spared. God punished Saul for this want of obe
dience by taking away his crown and his life. There are many Catholics who, when they go to confession, act just as
Saul acted.
God has commanded them, under pain
of eter
nal damnation, to destroy every mortal sin, and every affec tion for mortal sin, by a sincere and universal contrition.
By obey, indeed, but their obedience is not perfect. contrition they destroy the slight, every-day failings ; but there is one pet sin that they always spare, one wicked
They
passion, their ruling passion, which they do not destroy by certain person, for in a true and earnest contrition.
A
He confesses that he cursed, stance, comes to confession. He is perhaps truly sorry for these sins that he was angry. but he has also been drunk several times, and for this sin, though he may confess it, he has no real, earnest sorrow. Such a man s confession is a sacrilege ; his sins are not ;
forgiven.
Here is another sinner. He confesses that he has eaten meat a few times on Friday, that he has missed Mass and worked a few times on Sunday, but he has also eaten meat without necessity on fast-days, he has also missed Mass and worked on holydays of obligation without necessity. These sins he hardly remembers, and has no real contrition for
THE PRODTGAL S SORROW:
4 4
He has no sorrow for all his mortal sins, and, there he can receive pardon for none. His confession is
them. fore,
worthless.
Another confesses that he has stolen and cheated very that he has wantonly damaged his neighbor s pro
much; perty.
make
He is sorry for these sins, he is restitution to the best of his power.
even
milling to
But there
is an other sin for which he has no real, earnest sorrow. He often takes pleasure in immodest thoughts and desires he is a slave to the accursed habit of self-abuse. For these sins lie is not truly His confession a sorry. ;
is,
therefore,
mockery; he can receive no pardon from God. The mother of a family confesses all her sins, and is truly sony for them. But there are some sins that she scarcely ever mentions in confession, some sins for which she has no true contrition. She allows her children to remain out late at
them away from dangerous com and parties; she allows them to read sen timental and immoral books novels, trashy love poetry, and the like. Under the veil of she commits un night
;
she does not keep
panyfrom
natural sins
balls
;
Her
nature.
marriage, she tries to hinder the most sacred laws of sins are not forgiven.
A young
girl confesses that she has been proud and \;ain that she has been disobedient to her parents a few times. She is peril aps sorry for these sins. But there is another sin which she does not mention in confession, and for which
;
she has no true sorrow.
She often reads sentimental and she often remains out late at night she keeps dangerous company ; she sometimes allows improper liberties she often harbors wicked thoughts and desires. dangerous books
;
;
;
These sins she does not confess, and, even if she confesses them, she has no true sorrow for them. Such a person s confession is worthless it is a She does not sacrilege. obtain pardon from God but the curse of God weighs on her soul ; and until she truly repents of these sins, 110 ;
;
CONTRITION. in
priest
405
Christendom, no bishop, no pope, can absolve
her.
We
must not only confess
all
our mortal
sins,
but we must
also be truly sorry for them, otherwise we can obtain pardon The reason for this is, that God never has par for none.
doned, and by an unchangeable decree has bound Himself never to pardon, any one unless he first repents of all his sins,
and repents
of
them from motives
of a supernatural
character.
Again, sorrow for our
sins, to
nied by a firm resolve not to
To
repent truly and sincerely
be good, must be accompa again into the same sins.
fall is
to grieve over the evil
we
have done, and to refrain from doing again the evil over which we grieve. In order that our past sins may not be imputed to us, sorrow and tears are not enough, amendment also necessary. Cesarius relates * a frightful occurrence which took place at Paris. There was in Paris a canon of the Church of is
Notre Dame, who was a priest in name, but certainly not in the practice of the virtues becoming his holy state. This canon, being at the point of death, entered into him self, acknowledged the wretched state of Iris soul, and
seemed
to be a really penitent and entirely changed man. Having sent for his confessor, he accused himself, with abundant tears, of all his sins, and received the holy viati cum and extreme unction with every outward token of
He then gently breathed out his soul in peace. After his death a magnificent burial service was prepared, and the day appointed for it was so fine that it looked as if heaven and earth were leagued together in order to enhance piety.
the
pomp
of the funeral obsequies.
Every one deemed him
man
that had ever appeared on the face of the earth, since, after having enjoyed this world to the full, he had by so happy a death secured for himself the glory of the happiest
* Mirac.,
lib. ii. o. 15.
THE PRODIGAL S SORROW:
406
Such was the common talk for man sees what God beholds what lies hidden within. After
Paradise. is
;
outside, but
a few days the
brought him
canon appeared to a servant of God, and
the sad news that he was damned.
"
But how
asked the holy man, quite astounded; "you con fessed with sorrow and tears, and received the holy sacra ments with devotion." I did True," said the lost soul, so?"
"
and
I
confess, since my will,
"
was
sorry, yet not with an efficacious sorrow, in the very act of repenting, felt itself spur
red on to sin afresh
and I thought it quite impossible that, ; restored to health, I should not return to that which I so So that while I detested the evil I had com dearly loved. if
mitted, I had no earnest and firm purpose of renouncing it."
Having
said this, he disappeared.
Sorrow for our
sins,
sincere humility. when he sees that
"
moreover, must be accompanied by will never despise a contrite heart
God
it is humbled."* The publican Gospel looked upon himself as one of the greatest in the world. He durst not so much as lift up his heaven, but held them downcast, and with shame
in the
sinners eyes to
on his countenance fixed them on the ground. He smote his breast, and thus moved God to compassion, appeased his wrath, and obtained his pardon. Such are the sentiments with which we should approach the holy tribunal of penance. For the inward shame which we feel at the sight of our offences has a large share in obtaining our pardon; and it is out of mercy to us that God has decreed that, in order to obtain forgiveness, it should not be enough to repent in secret and be seen by Him alone, but that we must express our sorrow at the feet of the priest,
and thus be covered with that most wholesome confusion which is of so great avail to obtain pardon for our If,
God
like
sins.
we sincerely acknowledge before we have done in sinning, if we consider the
the Prodigal,
the evil
*PsaJml.
407
CONTRITION. greatness
of the
sider our
own
God
of so
God whom we have
offended,
if
we con
and audacity in daring to insult a humbled great a majesty, we shall naturally feel vileness
shall appear like criminals before the Lord, own our and abjection with great confusion, detest our misdeeds,
and
Father, I have sinned against heaven not now worthy to be called thy son ;
"
implore forgiveness
and
before thce, I
:
am
make mo as one of thy hired servants." The sinner thus humbled before God presents 1
so touching
instantly roused to com the transgressions of the culprit, passionate pity, forgives and hastens in all tenderness to clasp him lovingly to his
an object in his sight that lie
is
bosom, to treat him not as a criminal, nor as one who has With such humble ever been guilty, but as a beloved child. the sinner should sorrowful with confusion, contrition,
draw nigh
He may
to the laver of confession.
then rest as
sured that our loving Redeemer, beholding him in these most pre good dispositions, will not fail to shower clown His cious blood in such abundance on
from
all
But
stain
let it
him
as to cleanse
him
and render him whiter and purer than the lily. be observed that this humility, which should
accompany sorrow for sin, must not be false. Humilitj is false whenever it is not joined with a strong and firm hope of obtaining forgiveness. There are two sorts of hu one is the gift of God, the other comes from the mility ever
:
The humility which is God s gift brings with it, in deed, a knowledge of our sins and miseries, but has this in its own estimation, property, that, while it lowers the soul
devil.
and finally leaves it all calm and repos arms of the Divine goodness. The humility, how with ever, which is counterfeit, and from the devil, brings of our own sins and weak it, in like manner, a knowledge while it ness, but it has this most injurious quality, that,
it
raises it to hope,
ing in the
bends low the soul,
it
takes *
away hope, or
Luke xv.
18, 19.
at least dirnin-
THE PRODIGAL S
408 ishes
and leaves us
it,
full of cowardice, diffidence,
couragement. The humility which is God that which comes from the devil is wicked.
s
gift
dad dis is
holy
;
The humility
from God disposes us for pardon, whilst the that comes from the devil prevents forgiveness. humility Our confessions, therefore, must be made in a spirit of faith \vhich comes
and hope they should be accompanied with a sorrow not only humble, but full of faith and trust in God. Without such hope we should never obtain pardon, were we to seek it for all eternity; because sorrow for sin, unaccompanied by hope of forgiveness, so far from appeasing, only irritates Divine mercy. Cain repented of his crime after he had murdered his own brother; but because he did not trust in ;
the Divine goodness, his sorrow availed iniquity,"
he said in his
*
folly,
Judas Iscariot in
pardon."
claimed, with tears flowing
"is
like
down
him
"
nothing.
greater than
may
My
deserve
manner repented, and ex
his cheeks,
"
I
have sinned
in betraying innocent blood." t And further, he made resti tution of the money for which he had bartered away the his divine Master. But what did all this Nothing whatever. His sorrow was devoid of any gleam of hope and, giving himself up for lost, he went and hanged himself on a tree. Of such a nature is the repentance of certain persons who, after falling into some serious faults, or seeing that they re lapse constantly into the same sins, are filled with bitterness, distrust, and false humility, and say to themselves: "God
precious
life of
him
avail
?
;
me
think He has turned His back upon beyond endurance, and I am contin ually yielding to the same faults." Now, this is the contri tion of Judas and Cain, devoid of all trust; in God s good will
not pardon
me, for
my
;
I
weakness
is
ness.
The devil appeared once to Faverius, a disciple of St. Bruno, while he was dangerously ill on his sick bed, and, *
Gen.
iv. 13
t Matt, xxvii. 4.
109
CONTRITION.
jftcr terrifying him in many ways, began to remind him cf his sins, and to throw them in his face with impudent as
The servant of God replied that he had already surancc. confessed these sins and received absolution, and thers or* had every cause to trust that God had pardoned bim. "
Confessed your sins Confessed your sins repliei the You have not told all you have not mado a fiend. "
!
!
"
;
proper confession
;
you have not explained the circumstar C3S
Your confessions are all invalid ; they are of your sins. for nothing ; they will serve only to make your judg good ment the heavier." The holy monk, thus reminded of his faults, shown to him by the fiend in that accursed lip ct which makes us see things in a false medium, and rsprasents God as always using fire and the knife in His treat ment of sick souls, was greatly alarmed, and began to be tortured by the most agonizing scruples, being so horrorstricken and full of dismay that he was on the point of fall But the ever ing headlong into the abyss of despair. Blessed Virgin, the true Mother of mercy, who never forsakes those who are really devoted to her, appeared to him most opportunely at this terrible moment, with her Divine In fant in her arms, and addressed him as follows: "What fearest thou, Faverius ? wherefore lose heart ? Hope and
be of good cheer; thou hast all but reached the port. All thy sins have been forgiven thee by my most winning Child. Of this I give thee my assurance."* At these words the
racking and anguish
felt
by the dying man at the thoughts
of his sins gave place to a humble, confiding, peaceful sor row, and shortly after he breathed his last in great calm of soul.
From
contrition,
this
which
difference between and that which comes
we may perceive the is
God
s
gift,
from the devil. This latter is a sorrow full of diffidence and disquiet the former is a trusting and peaceful repent Let every one, then, ever strive after the gift of ance. ;
Ex Annal.
Covrthus.
THE PRODIGAL 8 SORROW
410
-
God, and take care to possess it whenever he goes to con This kind of sorrow alone appeases God, obtains pardon for sin, and perfectly reconciles the soul with God. There are many persons who seem to think that the whole fession.
sacrament of penance depends on lengthy de in many words what could be all said in The sign of a good confession is not the multitude
efficacy of the tails,
and in saying
very few. of words, but the sorrow of the heart,
we judge sion,
who
and him alone may
be converted, and to have made a good confes strives to blot out by heartfelt sorrow those sins
to
which his tongue makes the outward avowal. The ver bal confession of sin is to be valued only inasmuch as it is
of
Our the expression of a true and heartfelt repentance. dear Lord cursed the barren fig-tree, which, though full of branches and leaves, yet bore no fruit ; so does He reject and abhor such confessions as abound in many unnecessary words, but are barren of the fruit of efficacious contrition. Sorrow, and great sorrow, is what is needed, not long ex to restore planations and needless details, if confession is The truth of this is confirmed by the the sinner to grace.
following incident. Caesarius Heisterbach relates that a young student at Paris, fallen into many very grievous sins, betook himself
having
to the monastery of St. Victor, and, calling the prior, fell at Scarce had he his feet in order to accuse himself of them.
began to open
his lips
when
his contrition
became
so vehe
that his utterance was checked, and his confession The con hindered, by tears, groans, and convulsive sobs.
ment
fessor,
seeing that
the youth was unable from excessive bade him write down his sins on a
grief to say another word, sheet of paper, and come
back again when he had done so, the young man would find it means this that by hoping He complied, easier to make a confession of all his crimes.
and returned to the same priest but no sooner did he begin to read from his paper than, overcome anew with sorrow ;
CONTRITION.
411
and tears, he was unable to proceed. The confessor then asked him for the paper, and as in reading it a doubt arose in his mind on some point, he begged the penitent s leave to
show
his confession to the abbot, in order to get his opin
The
ion.
contrite youth willingly consented, and forthwith the prior went to see the abbot and put the paper into his hands. The abbot on opening it found nothing but a blank sheet, without so much as a single stroke of the pen
How now," said he, do you want me upon the page. what is not written ? the prior, But," replied "
"
to read I
"
have this
moment
fession of this
my
"
read on that very paper the full con
penitent."
Then both began
to
examine
the paper afresh, and found that the sins had been blotted out of it, even as they were already blotted out of the con science of the sorrowing youth.* Behold! this stu
young
dent had not yet made his confession, and still had already received a full pardon for though he had said nothing with his tongue, he had spoken much with his heart, and noth ing now remaitied for him to do save to fulfil the obligation ;
of subjecting his sins to the sacramental absolution. One day a great sinner went to hear a sermon by St. An tony of Padua. Immediately after the sermon the sinner
approached the sion.
saint,
and entreated him to hear his confes
Though
greatly fatigued, Antony immediately en tered his confessional to console the heart of the penitent. But the latter was so overcome with sorrow as to be quite
unable to
make
pletely depriving
his confession, his
him
of the
power
sobs
and groans com
of speech.
As the
saint
was greatly pressed for time, he told his penitent to go home and write down his sins and then come back. The man obeyed he went home, wrote down his confession, and then returned to his confessor. Now, when St. :
Antony
opened the paper, he saw with joy that he held in his hand a blark sheet of such dazzling whiteness that no one would * Histor.
Mirac.,
lib. v.
cap. 10.
THE PRODIOAL S SORROW;
*I2
ever suppose
upon
tin s
it had been written The saint looked upon. prodigy as the happy indication of perfect con-
trition.
The grace of true and sincere sorrow for our sins water of this earth, but of heaven. "If
is
no
any assert/ says
the Council of Trent, "that without a preceding inspiration and grace of the Holy Ghost man can believe, hope, and love, or repent, in such a manner as he ought, let him be anathema."
"
No
ticular grace of
can repent says the holy Church, as he ought without a "
one,"
of his sins in such a
manner
par
God."
Man, it is true, can of himself commit sin and offend God grievously, but to rise again from his fall by heartfelt sorrow he cannot, except by God s grace. Now, this exceed ingly great grace will be given to us so much the sooner the for it, especially while assisting at the holy sacrifice of the Mass. It was through the blood of
more earnestly we pray
Jesus Christ, visibly shed on the cross, that the dying male factor obtained the grace of conversion, of sincere repent ance. In like manner, it is through the same blood, invisi bly shed at Mass, that the heavenly Father will grant us the grace of true contrition for our sins if we offer to Him the blood of His beloved Son, Jesus Christ, in satisfaction for
them, and beseech have mercy on us.
Him, by
the merits of this blood,
to
But as our prayer may not be fervent enough soon to obtain for us this great grace of contrition, let us have re course to the all-powerful prayer of the Blessed She this
is
the refuge of
all
Virgin Mary. poor sinners, and she has ottained
unspeakably great favor for the most abandoned sin
ners, even in their last hour. St. Teresa gives an account of a merchant who lived at He did not live as a good Christian Valladolid, in Spain.
should live Virgin.
;
however, he had some devotion to the Blessed St. Teresa came to the town whre the
When
CONTRITION. merchant was
wanted
to find a house for hei
The merchant heard that the
nuns.
house
living, she
413
;
so he
went
to her,
saint was seeking a
and offered
to give
her a house
which belonged to him. He said he would give her tho house in honor of the Blessed Virgin Mary. St. Teresa thanked him, and took the house. Two months after this the gentleman suddenly became He was not able very ill. to speak or make a confession. However, he showed by signs that he wished to beg pardon of our Lord for his and sins,
soon after died.
his
Teresa says, saw our Lord. He told me that this gentleman had been very near losing his soul but He had mercy on him when he was dying, on account of the service he did to His blessed Mother by giving the house in her honor." I was "After
death,"
St.
"I
;
"
says
glad,"
St.
Teresa, "that his soul was saved, for I afraid it would have been lost on account of
was very much his bad life." Our Lord told
St.
Teresa to get the house
finished as soon as possible, because that soul It would not great torments in Purgatory.
was suffering
come out
the convent was finished and the
of
Mass said there. When the first Mass was said, St. Teresa went to the rails of the altar to receive Holy Communion. At the moment she knelt down she saw the gentleman stand His face was shining with ing by the side of the priest. light and joy, and his hands were joined together. He thanked St. Teresa very much for getting his soul out of
Purgatory
the
fire
till
and the
of Purgatory,
saint then
first
saw him go up into
heaven.
Let
us, then,
for contrition,
and let us pray to the Mother of God and we shall infallibly obtain this grace
pray
;
through her all-powerful intercession ; for her divine Son, Jesus Christ, can refuse nothing to his Mother.
CHAPTER THE PRODIGAL S RESOLUTION
XXII. PEOXIMATB OCCASION OF
STN.
there was a bold
young fisherman living Norway. On a dark, stormy night he took it into his head to go out in his little fishing-boat. His parents and brothers entreated him to stay, but he would He was determined to go in spite of every not hear them. remonstrance. He sailed on bravely in his tiny bark, till at last the sun arose, warm and bright, upon a placid, glassy sea. Overcome by fatigue and heat, the young man fe!l asleep. Suddenly aroused from his slumbers by a loud shouting at a distance, he looked round and saw his father s boat. The crew were crying aloud, and waving their hands to invite him back. But they made no effort to reach him. What was the matter ? what could they mean ? The young man seized his oars, and began to pull lustily towards them. But he was amazed to find that the fishing-boat to wards which he had turned the prow of his bark, appeared now on his right side and soon after on his left. He had He was going round in a evidently been making a circle. and now he was spiral curve, commencing another and a years ago MANY on the coast of
narrower one.
He threw
A
horrible suspicion flashed upon his mind. and pulled like a madman at his
off his cloak,
But though he broke the circle a little here and a there, still round he went, and every time he drew nearer and nearer to the centre. He could distinctly hear the roaring of the water and as he looked he could see a downward funnel hissing and foaming. He threw dowia
oars.
little
;
414
THE PRODIGAL S UESOL UTIQN*
*:
i>
his oars in despair, and, standing up, flungup bis aims fiar. The wild sea-bird screamed in bis ears; Via casi tically.
himself
on bis face
he shut his ears with his hands, The boat spun round and round the gurgling waters roared above him ac j*e was whirled flat
and be held
;
his very breath.
down into the yawning abyss. story of this unhappy fisherman is the story of the In our day the greater part of men in our age and country. whole world has become an immense whirlpool of the headloiig
The
Within its vortex are daily drawn thousands grossest vices. of souls, to be buried for ever in its depths. They are driven into it by different currents ; some by the current of licen
and infidel literature others, by the current of igno rance of the true religion ; others, by the current of sinful pleasures ; others, by the current of godless education ; others, by the current of secret societies ; others, by the tious
;
current of lewd, infidel companions others, by the current of unfortunate marriages ; others, by the current of infidel ;
governments, rebelling against Christ and His Church. If we sincerely desire not to be lost for ever, we must keep out of such currents that is, we must avoid the proximate oc ;
casions of sin.
After the Prodigal had been kindly received by his father, he firmly resolved never again to leave his father s house and expose himself to the proximate occasion of sin. Sad experience had taught him that every proximate occa sion of sin
is
a torrent that leads to the fathomless abyss of And by proximate occasion of sin is
everlasting perdition.
meant any
object, person, place, or circumstance that fre quently leads one into sin. In this matter, every one has to examine his own conscience, for the occasions of sin are
very various.
There is one, for instance, who frequents the society of certain companions, in whose company he knows that ne ia ure to be tempted to sin by immodest conversation, by dis-
THE PR ODIGAI/S RESOL UTION :
41 6
courses against charity, or by cursing, quarrelling, or gam For such a one these wicked companions are a proxi bling.
mate occasion of sin. There is another who knows from sad experience that his frequent visits to the saloon and the bar-room are the cause of his drunkenness. For him the proximate occasion of sin evidently the bar-room, the drinking-saloon. Another knows that when once he begins to drink he cannot stop until he has drunk to excess. For him the is
proximate occasion of sin is intoxicating liquor. Another has an employment which causes him to
fall very A man, for instance, keeps a bar-room. frequently into sin. Now a bar-room, if properly conducted, is not sinful in it self ; but the owner knows from experience that so long as
he keeps this bar-room he himself cannot give up the sin of drunkenness; and that, moreover, he is continually instigat ing others to sin by selling liquor to drunkards, thereby causing them to commit thousands of sins. This business is
him the proximate occasion of sin. Another has an immodest picture, or the picture of one whom he loves with sinful passion, and the sight of this The pic picture incites him to evil thoughts and desires. for
ture
is
the proximate occasion of sin.
Another has an occupation in which he tempted, almost forced, to cheat and to steal.
is
continually
He
buys and tempted continually by the bad from his employers, on the plea that he does not receive enough wages. Or he cheats in and because his tells him to do so. selling ouying employer This employment is the proximate occasion of sin. Another works in a factory, in a foundry, in a printingoffice or store, where he is continually obliged to listen to curses and blasphemies, where he must hear his holy faitli ridiculed and misrepresented where he is almost continually tempted to take part in shameful, immodest discourses. If
receives stolen goods. He example of others to steal
is
;
PROXIMATE OCCASION OF SIN.
417
he very frequently yields to these temptations and commits sin,
that place and his fellow-workmen are for
proximate occasion of
him
the
sin.
Another helps to print, to sell Protestant, infidel, and im Another sings or plays in heretical or infidel churches, and thus gives scandal and encourages others in false worship. These employments are for such persons moral books.
proximate occasions of
sin.
Another sends his children to heretical or infidel schools, where they are in evident danger of losing their faith and their innocence. These godless schools are for the children, and, consequently, for the parents and guardians of the children, the proximate occasion of sin. young man lives in a house where he is continually tempted to sin, or a young woman lives in a place where she has fallen into sin again and again. Such places and cir cumstances are for such persons proximate occasions of sin.
A
Another frequents the theatre and ball-room
;
she p-oes
to fairs, pleasure-parties, excursions, watering-places, where she is always tempted to sin, and, unhappily, very often yields to the temptation. These places of amusement are for her the proximate occasion of sin.
A man
keeps company with a person whose very presence to fall into thousands of sins of thought and
causes
him
desire,
and tempts him into taking certain
liberties.
The company
mate occasion of
Ho who
of this person
common but sinful for
him the
proxi
sin.
has the misfortune to be living at this
rhe proximate occasion of sin as
is
he hopes for salvation, to
moment in
bound under pain of sin, give up this occasion, no matter is
what
it may cost. As long as he remains in the proximate occasion of sin, the devil laughs at all his good resolutions. As long as he remains within the power of the devil, the evil spirit does all he can to his victim enslaved and keep ;
should that person have the to cast him out of happiness
THE PRODIGAL S RESOLUTION:
418
by a good confession, the devil has no rest till he He knocks at the door of the heart by his enters again. He knows from experience the weak side, the temptations. his heart
ruling passion, of
The
foolish
all
of us.
I am say: "There is no great danger. I am sure I could live for ever in the proxi
may
strong enough. mate occasion of sin without falling. I hate sin ; no one can ever induce me to commit it. I would rather die than Who is sure of this ? Who is certain that he sin again."
will not fall if
No
man.
he remain in the proximate occasion of sin ? on the contrary, that the strongest
It is certain,
The will fall if he remain in the proximate occasion of sin. it in proximate occasion leads into sin in two ways. First, creases the natural weakness of man, his natural inclina tion to sin, and, secondly, he who seeks out the proximate deprives himself of the special assistance at times, at least, his will Even the great is very weak, his passions fearfully strong. of sad effect this Paul St. original and experienced apostle I feel," he actual sin, this corrupt inclination to evil.
occasion of sin
Every one knows that
of God.
"
says,
"in
my
reason.
evil
which
my I I
which wars against members do not the good which I wish to do, but the
hate."*
an inclination
When
a
man
places himself wilfully
the proximate occasion of sin, this natural inclination to sin becomes so strong that it is morally impossible to resist one were starving with hunger, and sees before it. in
Suppose
him
a table filled with the choicest viands, would he be from stretching out his hand and taking of
able to refrain
the food
?
Or suppose one who
is
parched with thirst sees
a cup of cool, fresh water, or a goblet of spark he have the strength to resist his ardent would wine, ling he leave that cup unlonging for a cooling drink, would it not does often tonched ? How happen that persons who
before
him
have long been starving with hunger or parched with * Rom. vii. 19.
thirst,
PROXIMATE OCCASION OF SIN. when
at last they find food, eat
418
and drink with the greatest
avidity, even though they know that by so doing they lose And do we think that we shall be able, without their life.
the special grace of God, to resist our furious passions in presence of the very object of our passions, which we wil Why do we seek them out ? Why fully seek out and love ?
do we go
to
meet them, unless with the
desire
and purpose
And yet we would fain deceive our of enjoying them ? selves with the thought that we are resolved to avoid sin at t.lie very moment that we go to meet it and even invite its Is the soul blind or senseless that it knows not approach. that the presence of the object of its passion has a fascinat
ing power over it, which without God s special grace it will But this special grace God does not be able to resist.
not throw away on those who wilfully turn their backs He who goes alone to on Him to go to meet danger. meet sin must stand or fall alone ; and beyond doubt his fall will
God
be speedy, for which he has himself and not his
to accuse.
In proximate occasions of sin even saints have fallen, and Father Sepersons on the point of death have been lost. gncri, S.J., relates that a female who had lived in the habit of sin with a young man, called for a confessor at the hour
of her death, and with tears confessed all the wickedness of After this she asked leave of her confessor to her life.
send for the young man, in order to exhort him to change The confessor very im his life at the sight of her death. and the taught her what she permission, prudently gave should say to her accomplice in sin. But what happened ? As soon as she saw him, she forgot her promise to the con
and the exhortation she was to give to the young man. She raised herself up in the bed, stretched out her arms to him, and said, "Friend, I have always loved you, and love you now more than ever. I see that on your account 1 shall ge to hell, but I do not care ; I am willing for the love of
fessor
THE PR ODIGAL S RESOL UTION :
420
* you to be damned." After these words she fell back on hei bed and expired. To remain free from sin in the proximate occasion of sin requires a miracle, a miracle far greater than to walk unhurt through the midst of a raging fire. But a miracle is a thing that cannot be performed without the special and ex This assistance God will not traordinary assistance of God. and cannot give to those who remain wilfully in the proxi mate occasion of sin. We may say as often as we please, "Oh
to
God
I
is
good,
Him, and he
He
will not suffer
will assist
me."
me
God
s
to fall ; I wilfpraj assistance will not
be given on such occasions. Listen to God s He that loves danger shall perish in f For God to give us his assistance as long as
own words
:
"
it."
we seek and
love the proximate occasion of sin, would be to go against his own sanctity and justice. One day Satan took our
Lord up and placed Him upon the pinnacle of the temple in Jerusalem, and tempted Him to cast himself down, but Jesus, our saying that the angels would bear Him up blessed
;
Divine Saviour, answered
"
:
Thou shalt not tempt the Lord
thy God." Whoever exposes himself wilfully to the prox imate occasion of sin tempts God ; he is guilty of the sin of presumption. Moreover, it
is
the teaching of
all
theologians that as
we expose ourselves wilfully to the proximate occa sion of sin, even though we may not thereby commit any other sin, we still become guilty of a mortal sin merely by
often as
This is evident, for God forbids not so exposing ourselves. only sin itself, but also everything that naturally and neces sarily leads to sin. if
It
we seek the danger,
ish in
is,
if
therefore, absolutely certain that love the danger, we shall per
we
it.
To
say that in certain cases it is allowed to remain wil in the proximate occasion of sin is a proposition con fully Christian Instructed, Part
I.,
Reg. xxiv.
n.
10
K-Eoclus.
lii.
PROXIMATE OCCASION OF SIN.
431
demned by the Church, and consequently to believe such a thing is to be guilty of heresy. Let our determination to avoid the proximate occasion of sin be as great as that of a certain woman who was a great sinner. Passing a church one day to shorten her way, she saw a number of persons crowding in and appearing to expect something extraor Curious to know what was dinary. going on, she took her place with the others and, the crowd increasing, she found ;
herself so surrounded that tiring.
A
venerable
it was impossible to think of re missionary ascended the pulpit, and
preached on the mercy of God to sinners. Amongst others, he several times repeated these words "My brethren, there :
mercy for every sin, provided the sinner repents." This woman, who had heard all very attentively, fixed her mind particularly on these words, which had struck her. As soon as the discourse was finished, she made her way through the crowd, and, approaching the preacher just as he went down from the pulpit, she pulled him by the sleeve and is
said with simplicity: is mercy for every sin
dam said
"
Is it really true, father, that there
?"
more
"Nothing is
certain,
God forgives all sinners if they truly repent." the woman again, "there are all sorts of !
ma
"
But,"
sinners; does forgive all without distinction?" "Yes, certainly; provided they detest their sins, God forgives them all with out distinction." "Would Ho pardon me who for fifteen years have committed the greatest crimes "Undoubt
God
?"
edly,"
if
answered the missionary,
you only detest and cease
"He
will
to commit,
mrdon your
tncm."
"If
sins
that
me at what hour you will hear can hear you immediately, madam; prepare yourself, and I will be back in a moment." The missionary pointed out his confessional, and returned some time after to hear her. Before she Paid to her con be so, father, I pray you toll
my
confession."
"I
retiring,
fessor:
"Father,
exposing myself
I
to
cannot return
to
my
dwelling without
the danger of falling again into sin
;
422
THE PR ODIOA L S RESOL UTION.
could you not procure
me
a shelter for the night ? The missionary having explained to her that he could not do it without great difficulty, the woman resolved to remain in the church all night. Next morning, when the doors were "
opened, she was found lifeless in a chapel dedicated to the Blessed Virgin; she was kneeling, with her face prostrate on the ground, and the pavement was seen wet with the tears she
had shed.
She had lamented her
that she died of grief.
sins so bitterly
The missionary being
apprised oi
what had happened, went to the place, recognized her as the person whose confession he had heard on the previous night, and admired the greatness of God s mercy.* * Noel. Cat. de Rodez, III. 287.
CHAPTER
XXIII.
BAD BOOKS. foregoing chapter has been devoted to showing the avoiding the proximate occasion of sin.
necessity of
There is one special occasion of sin which must be dwelt upon more at length. It is the reading of bad books. Bad books are, 1, idle, useless books which do no good, but dis tract the mind from what is good; 2. Many -novels and romances which do not appear to be so bad, but often are bad 3. Books which treat professedly of bad 4. Bad subjects ;
;
newspapers, journals, miscellanies, sensational magazines, 5. Superstitious weeklies, illustrated papers, medical works ;
books, books of fate, etc.
;
6.
Protestant and infidel books
and tracts. There are certain
idle, useless books which, though not bad in themselves, are pernicious because they cause the reader to lose the time which he might and ought to spend
in occupations
more
beneficial to his soul.
lie
who has
much time
in reading such books, and then goes to to and to Holy Communion, instead of think Mass, prayer, ing of God and of making acts of love and confidence, will
spent
be constantly troubled with distractions ; for the represen tations of all the vanities he has read will be constantly present to his mind. The mill grinds the corn which it receives. If the wheat
be bad,
how can
the mill turn out good flour
possible to think often of acts of love, of oblation,
mind
is
books
?
God, and
offer to
?
Him
How
is it
frequent
of petition, and the like, if the constantly filled with the trash read in idle, useless In a letter to his disciple Eustochium, St. Jerome 423
BAD
424
J^OOKS.
stated for her instruction that in his solitude at Bethlehem
was attached to, and frequently read, the works of Ci and that he felt a certain disgust for pious books because their style was not polished. Almighty God, fore lie
cero,
seeing the harm of this profane reading, and that without the aid of holy books the saint would never reach that
height of sanctity for which he was destined, administered remedy very harsh, no doubt, but well calculated to make
a
him
alive to his fault. He sent a grievous sickness on him, which soon brought the solitary to the brink of the grave. As jie was lying at the point of death, God called him in spirit before His tribunal. The saint, being there, heard the J udgc ask him who he was. He answered unhesitatingly, I am a Christian I hold no other faith than Thine, my Lord, my "
;
Thou
"
Judge."
ronian, for
liest,"
said the
where thy treasure
Judge
is,
"
;
thou art a Cice
there thy heart
is
also."
He
then ordered him to be severely scourged. The servant of God shrieked with pain as he felt the blows, and begged
Have mercy upon me, Lord have mercy upon me." Meanwhile, they who stood round the throne of that angry Judge, falling on their faces before Him, began to plead in behalf of the culprit, im plored mercy for him, and promised in his name that his fault should be corrected. Then St. Jerome, who, smarting with pain from the hard strokes he had received, would for mercy, repeating in a loud voice,
"
!
much greater things, began to pro mise and to swear, with all the ardor of his soul, that never again would he open profane and worldly works, but that he would read pious, edifying books. As he uttered these gladly have promised
words he returned to his senses, to the amazement of the St. bystanders, who had believed him to be already dead. Jerome concludes the narration of this sad history with these words Let no one fivncy that it was an idle dream, "
:
like to those
of night.
which come
I call to
to deceive
our minds in the dead
witness the dread tribunal before which
BAD
BOOKS.
425
I lay prostrate, that it was no dream, but a true representa tion of a real occurrence ; for when I returned to myself, I
found my eyes swimming with tears, and my shoulders livid and bruised with those cruel blows." He tells us, finally, that after this warning lie devoted himself to the reading of zeal that he had pious books with the same diligence and before bestowed
upon the works
of profane writers.
It
was
God induced him to that study of divine yssential to his own progress in perfec was so things which to do so much good to the whole Christian destined and tion, thus that Almighty
world.
works like those of Cicero we sometimes find useful sentiments but the same St. Jerome wisely said in a letter to another disciple: "What need have you of seeking for a little gold in the midst of so much dross, when you can read pious books in which you shall find all It is true that in
;
"
gold without any dross
?
*
they are, in general, pictures, and usually Passion very highly wrought pictures, of human passions. is represented as working out its ends successfully, and
As
to novels,
attaining
its
objects even by the sacrifice of duty.
These
bjoks, as a class, present false views of life; and as it is the error of the young to mistake these for realities, they
become the dupes
of
their
own ardent and
instead of
enthusiastic
to
control, they trying imaginations, which, actually nourish with the poisonous food of phantoms and chimeras.
When
the thirst for novel-reading has become insatiable
as with indulgence it is sure to do they come at last to live in an unreal fairy-land, amidst absurd heroes and heroines of their
own
creation,
discharge of the
thus unfitting themselves for the
common
duties of this every-day world, The more with every-day mortals. and to the of works fiction imagination, appeal strongly
and
for
association
*
Epis.
ad Furian.
BAD BOOKS
426
the wider the field they afford f 3r its exercise, the greater in general are their perilous attractions ; and it is but too true that they cast, at last, a sort of spell over the mind, so completely fascinating
the attention that duty
gotten and positive obligation
laid
aside
to
for
is
gratify the
desire of unravelling, to its last intricacy, the finely-spun web of some airy creation of fancy. Fictitious feelings are v ]
/
excited, unreal sympathies aroused,
evoked.
The mind
unmeaning
it
is
sensibilities
has lost that laudable
weakened; which God has imprinted on it; filled with a baneful love of trifles, vanity, and folly, it has no taste for serious reading and profitable occupations all thirst after truth
\
I
;
(
I
\
relish for prayer, for the Word of God, for the reception of the sacraments, is lost ; and, at last, conscience and com-
vnion sense give place to the dominion of unchecked imagi nation. Such reading, instead of forming the heart, It poisons the morals and excites the passions; it. depraves it changes all the good inclinations a person has received from nature and a virtuous education it chills by little and little pious desires, and in a short time banishes out of the soul all that was there of solidity and virtue. By such reading, young girls on a sudden lose a habit of reservedness and modesty, take an air of vanity and frivolity, and make show of no other ardor than for those things which the world esteems and which God abominates. They espouse the maxims, spirit, conduct, and language of the passions which are there under various disguises artfully instilled into their minds and, what is most dangerous, ;
;
they cloak
this irregularity
with the appearances of
easy, complying, gay humor and disposition. St. Teresa, who fell into this dangerous snare of reading idle books, writes thus of herself: "This fault failed not civility
,
all
to cool
and an
my
good
desires,
and was the cause of my falling I was so enchanted with the
insensibly into other defects.
extreme pleasure
I
took herein that I thought I could not
BAD be content I
if
I
had not some new romance
to imitate the
began
BOOKS.
mode, to take delight
42? in in
my
hands.
being well
dressed, to take great care of my hands, to make use of perfumes, and to affect all the vain trimmings which my condition admitted. Indeed, my intention was not bad, for I
which
would not for the world, in the immoderate passion I had to be decent, give any one an occasion of
God but I now acknowledge how far these which for several years appeared to me innocent, things, are effectually and really criminal." Criminal and dangerous, therefore, is the disposition of offending
those till
;
who fritter away their time in reading such books as mind with a worldly spirit, with a love of vanity,
the
which destroy and lay idleness, and trifling the generous sentiments of virtue in the heart, and sow there the seeds of every vice. Who seeks nourish pleasure,
waste
;
all
ment from poisons ? Our thoughts and reflections are to the mind what food is to the body for by them the affec tions of the soul are nourished. The chameleon changes ;
its color as it is affected
the color upon which
by pain, anger, or pleasure, or by and we see an insect borrow
it sits
;
and hue from the plant or leaf upon which it In like manner, what our meditations and affections feeds. either holy and spiritual are, such will our souls become or earthly and carnal. its lustre
In addition to their other dangers, many of these books unfortunately teem with maxims subversive of faith in the truths of religion. The current popular literature in our day is penetrated with the spirit of licentiousness, from the pretentious quarterly to the arrogant and
flippant
daily
newspaper, and the weekly and monthly publications are mostly heathen or maudlin. They express and inculcate, on the one hand, stoical, cold, and polished pride of mere intellect, or, tality.
on the other, empty and wretched sentimen
Some employ
the skill of the engraver to caricature
BAD
428
BOOKS.
the institutions and offices of the Christian religion, and others to exhibit the grossest forms of vice and the most The illustrated distressing scenes of crime and suffering. press has
become
to us
what the amphitheatre was
Romans when men were
slain,
women were
to the
outraged, and
Christians given to the lions to please a degenerate popuThe slime of the serpent is over it all." It instils "
^lace.
the deadly poison of irreligion and The fatal every pore of the reader.
whole literary atmosphere,
is
drawn
immorality through
miasma in
floats in the
with every literary
breath, corrupting the very life-blood of religion in the mind and soul. Thus it frequently happens that the
habitual perusal of such books soon banishes faith from He who the soul, and in its stead introduces infidelity. often reads
bad books
will soon be filled with the spirit of
who wrote them. The first author of pious books but the author of bad books is the Spirit of God who artfully conceals from certain persons the poison
the author is
the
devil,
;
which such works contain.
Written, as they generally are n flowery style, the reader becomes en were, by their perusal, not suspecting tne
a most attractive,
chanted, as poison that
it
lies hidden under that beautiful style, and which he drinks as he reads on. But it is objected the book is not so bad. Of what do bad books treat ? What religion do they teach ? Many of them teach either deism, atheism, or pantheism ? Others ridicule our holy religion and everything that is sacred. What morals do these books teach ? The most lewd. Vice
monsters of humanity are held out of these books speak openly and shamelessly of the most obscene things, whilst -others do so
and crime are
deified
as true heroes.
secretly,
;
Some
hiding their poison under a flowery
style.
They
are only the more dangerous because their poisonous con tents enter the heart unawares.
A
person was very sorry to see that a certain bad book was
BAD doing so
much harm.
lie
BOOKS.
439
thought he would read
he might be better able to speak against it. ject in view he read the book. The end of stead of helping others he ruined himself.
With it
it,
that
this
ob
was that
in-
Some say, I read bad books on account of the I style. wish to improve my own style. I wish to learn something of the world." This is no sufficient reason for reading such books. The good style of a book does not make its poison ous contents harmless. fine dress may cover a deformed body, but it cannot take away its deformity. Poisonous serpents and flowers may be very beautiful, but for all that they -ire not the less poisonous. To say that such books are read purely because of their style is not true, because those who allege this as an excuse sometimes read novels which are written in a bad There are plenty of good books, style. written in excellent style, which *re sadly neglected by these lovers of pure English. To consult those books for a knowledge of the world is "
A
another shall
we
common find
excuse for their perusal. Well, where an example of one who became a deeper
thinker, a more eloquent speaker, a more expert business man, by reading novels and bad books ? They only teach how to sin, as Satan taught Adam and Eve to eat of the forbidden tree, under the pretence of attaining real know ledge; and the result was loss of innocence, peace, and Paradise, and the punishment of the human race through all
time.
Some
profess to skip the bad portions and read only the are they to know which are the bad por tions unless they read them ? The pretext is a false one. He only will leave the bad who hates it. But he who hates the bad things will not read the books at all, unless he be obliged to do so ; and no one is obliged to read them, for there are plenty of good, profitable, and
good.
But how
which can be read without danger.
entertaining book*
430
There is a class of readers who flatter themselves that bad im books may hurt others, but not them ; they make no Are they mortals and them. on superior Happy pression Have of stone, or of flesh and blood ? gifted with hearts and others hurt books these should they no passions ? Why than virtuous more are because it Is them ? !
not
others
?
Is
it
they not true that the bad, obscene parts
of.
the
their
more vividly and deeply impressed upon not minds than those which are more or less harmless ? Did those cause sometimes imagina books these of the perusal Did tions and desires forbidden by Christian modesty? of confession in themselves accuse they not sometimes so. done have to If ? not, they ought having read them would like to die with such a book in their hand ?
story remain
Who
affect Readers of bad books who say such reading does not whether see and they are them should examine themselves in crime far or so that, their gone not blinded by passions, than like an addled egg, they cannot become more corrupt
they already are. See that infamous young man, that corrupter of innocence. What is the first step often of a young reprobate who wishes He first lends her a to corrupt some poor, innocent girl ? is bad book. He believes that if she reads that book she
A
bad book, as he knows, is an agreeable corrupter It is a shameless for it veils vice under a veil of flowers. licentious would blush, would hesitate most The corrupter. But a bad to speak the language that their eyes feed on. Itself hesitation. no no feels shame, book does not blush, and heart the before imagina it and unmoved silent, places
lost.
;
most shameful obscenities. bad book is a corrupter to whom the reader listens without shame, because it can be read alone and taken up
tion the
A
when one pleases. Go to the hospitals and who is dying of a shameful
brothels disease
;
;
man woman
ask that young
ask that young
BAD who has
lost
BOOKS.
431
her honor and her happiness; go to the dark ask them what was the first ; in
grave of the suicide their
downward
step
and they
career,
will answer, the
reading
of bad books.
Not long ago a young lady from Poughkeepsie, N. Y., who was once a good Catholic, began to read novels. Not long after she wished to imitate what she read, and to be come a great lady. So she left her comfortable home, and ran away with another young lady to New York. Thore she changed her name, became a drunkard and a harlot, and even went so far in her wickedness as to kill a police man. Here is the story, told in the woman s own words as given in the public press Fanny Wright, the
:
woman who
killed
police
officer
McChesney, in New York, on the night of November 2, has been removed to the Tombs, and now occupies a cell in the upper tier of the female The clothing stained prison. with blood of her victim, which she has worn since her arrest,
has been changed.
In reply to interrogations
made the following statements respecting her life About ten years ago I was living with
she
:
"
happily
my parents
at Poughkeepsie, in this State. Nothing that I wished for was withheld. I was trained in the Roman Catholic faith, and attended to my religious duties with carefulness
and
pleasure until I was corrupted by a
young girl of the same She had been reading novels age, who was my school-fellow. to such an extent that her head had become fairly upset, and nothing would do her but to travel and see the world!
The
dull life of a small country place like Poughkeepsie suit her tastes and inclinations, and from repeat edly whispering into my ears and persuading me that we
would not
would be great ladies, have horses, carriages, diamonds, and servants of our own, I finally reluctantly consented to flee from home, and we started together one beautiful night for the city of New York. the woman [Here
poor
gave way
SAD BOOKS.
432 to
and sobbed
tears,
On
hysterically.]
our arrival in
this city we took np our quarters with Mrs. Adams, at No. 87 Leonard Street, and this was the place where I lost my virtue and commenced to lead a life of bitter, bitter shame.
out my where family ultimately succeeded in finding to the voice listen not I could but me took and abouts home,
My
I felt that I
of reason.
had
selected
my mode
of
and
life,
hazards to follow it out. I escaped a second time, and went back to Mrs. Adams s, where I was confined of a sweet little girl shortly afterwards. I used to
was determined at
all
care and keep myself very clean, and dressed with great From Mrs. Adams s I moved to Mrs. Wiltastefulness. and lived there until loughby s, at No. 101 Mercer Street, three little of death the years ago; that had an
my
girl,
me I could not help taking to drink to drown my sorrow. From this period I date the commence
awful effect upon
ment
of
my
;
My
real hardships.
father emigrated to Cali
had no one left but a young brother he fornia, God bless her to reform me, and also his poor wife and
I
;
;
used to cry herself sick at the
young
girl
my
disgrace.
tried !
she
Previous to this
who accompanied me from home
in the first
out lucky, and got married. Drinking was the it was not long until it began and of life, my only pleasure I was arrested and committed to the to have its results instance
fell
;
Island for six months
;
I
got
down
before
my
time was up,
and street-walking. I used to walk all the time between Greene, Wooster, and Mercer I was soon arrested the second Streets, in the Eighth Ward. months. During the last for six time, and sent up again three years of my life, I have been sent on the Island six times altogether for drunkenness and disorderly conluct. On the night the officer was killed [here she gave way again to tears, and rocked herself around on the bed in a fearful
and again took
to liquor
was walking through the street, going home with of a hickory-nut menage, and picking the kernels out
manner],
I
J!AD HOOKS,
433
with a small knife, when the officer came up to almost drunk at the time, and much excited ;
me I
I
was
did
not
;
know what I was doing, when on the impulse of the moment I struck him with the knife and killed him." On Tuesday
the brother of Fanny, a respectable young man, residing the neighborhood of Poughkeepsie, called at the prison and had an interview with his sister.
i>i
A more affecting scene, says the Express, it lias seldom been our lot to witness. Although a strong, robust man, he fairly shook with emotion from a keen sense of grief and shame. He remained with her for nearly an hour. She was almost frantic with violent outbursts of and grief,
after his departure
became
insensible.
Another young lady of the State of New York was sent convent school, where she received a brilliant education. She spoke seven languages. She wished to enter a convent, but was prevented by her parents. Her and to a
parents died,
after their death the
young lady took to novel-reading. She soon wished to imitate what she had read she wished to become a heroine. So she went upon the stage and ;
danced in the Black Crook." At last she fell one day on Second Avenue, in New York, and broke her leg in six She was taken to a hospital, where a places. good lady But she flung it away and asked gave her a prayer-book. for a novel. She would not listen to the priest & encouraging her to make her confession and be reconciled to God. She "
died impenitent, with a novel in her hand.
Assuredly, gion to avoid
if we are bound by every principle of our reli bad company, we are equally bound to avoid
bad books for of all evil, corrupting company, the wcrst ig i bad book. There can be no doubt that the most perni cious influences at work in the world at this moment come Torn bad books and bad The yellow-covered newspapers. ;
iterature, as it .he
is called, is a pestilence compared with whi3h yellow fever, and cholera, and small-pox are as noting.
BAD
BOOKS.
Nerer take a book it. and vet there is no quarantine against Avoid seen be not reading. would into Vour hands which you and papers, but avoid books immoral not only notoriously sensational magazines and no also all those miserable which are so profusely scattered vels and illustrated papers demand which exists for such The around on every side. for the moral sense and intellectual garbage speaks badly
If you wish to keep your read them. must the in soul grace of God, you pure and your never 1 conduct of it a firm and steady principle
training of those
mind make
who
touch them.
for poisoning yov Would you be willing to pay a man fool be enough to pay the And why should you food ? and books bad pamphlets, maga of authors and
publishers
zines,
for poison editors of irreligious newspapers and their soul with their impious principles
and the
ing your shameful stories and pictures
?
even Go then, and burn all bad books in your possession, Two boys even if they are costly. if they do not belong to you, with their pocket-money, in New York bought a bad picture twenty and burned it. A young man in Augusta, Ga., spent to burn them all. and books bad papers dollars in buying up to Evora, A modern traveller tells us that when he came a girl in the with conversed he thpre on Sunday morning He examined some of her books which
kitchen of the inn.
that one of them was written she showed him, and told her was to bring all religion into by an infidel, whose sole aim
anno reply to this, but, going into contempt. She made of dry sticks al full her with apron other room, returned a blaze. upon the fire and produced of which she
piled
the flamin it She then took that bad book and placed upon out of her -her took rosary she down, pile; then, sitting was entirely book the until beads her told pocket, and
burnt up.* * Cowijntnm, book
ii.
p. 289.
BAD
436
BOOKS.
In the Acts of the Apostles we read that when of the Jews preached at Ephesus, many "And many of converted to the faith.
St. Paul and Gentiles were them that believed
came confessing and declaring their deeds. And many of those who had followed curious arts brought together their books and burnt them before all. And counting the price of them, they * of silver."
found the money to be
fifty
thousand piecen
A young nobleman who was on a sea voyage began to read an obscene book in which he took much pleasure. A re said to him: "Are you dis ligious priest, on noticing it, posed to
The a present to Our Blessed Lady ? said the priest, he was. that "Well," replied "
make
young man
I wish that, for the love of the most holy Virgin, you would give up that book and throw it into the sea." No," re Here it is, father," answered the young man. "
"
"
to you must yourself make this present plied the priest, was not slow in reward at once. so did He Mary Mary." "
with which he ing the nobleman for the great promptness had he re no sooner for sea the into book bad cast the ; turned to Genoa, his native place, than the Mother of God so inflamed his heart with divine love that he entered religious order, f * Acts xix. 18-20.
+ Nadasi,
Ann. Mar.
S. J., 160ft.
CIIAPTEK XXIV. WHAT INCREASED THE PRODIGAL S SORROW
GENERAL
CONFESSION.
day the Countess de Joigny sent for St. Vincent de to prepare one of her servants for death. The saint went immediately. His great charity induced the
ONEPaul
sick
man
to
make
a general confession.
And, indeed,
nothing but a general confession could have saved the dying man for he publicly declared that he had never con fessed certain mortal sins. The sincerity with which he declared his secret miseries was followed by an inexpressible consolation. The sinner felt that an enormous weight, which had for many years oppressed him, was at length taken off. The most remarkable circumstance was that he ;
passed from one extreme to another. days of life that were still left him, he confessions of the faults which a false
During the three
made
several public
shame had always
"Ah prevented him from confessing hitherto. madam," he exclaimed on beholding the countess enter his room, should have been damned on account of several mortal !
"I
which I always concealed in confession; but Father Vincent has, by his charity, induced me to make all my confessions over again. I am very grateful to Father Vin
sins
and
me to prepare me hearing this unexpected con fession of her servant, the countess exclaimed Alas Father Vincent, what must I hear ? How great is my
cent, for a
to you for
happy
death."
having sent him to
Upon
"
:
!
What happened to this servant of mine happens, no doubt, to many other people. If this man, who was
surprise
!
436
WHAT INCREASED THE PRODIGAL S SORROW.
^3?
considered a pious Christian by every one who knew him, could live so long in the state of mortal sin, how great must be the spiritual misery of those whose life is much Alas my dear father, how many souls are lost looser !
What
!
!
is
done?
to be
What remedy must many souls ?
prevent the ruin of so Ah!" exclaimed St. Vincent,
"
"
"false
many persons from confessing
a great
be applied to
all
shame prevents their grievous
This is the reason why they live constantly in a state of damnation. my God how important is it often to inculcate the necessity of a general confession. Persons who have concealed grievous sins in their confession have no other remedy left to recover the grace of God. This farmer himself avowed publicly that he would have been damned had it not been for his general confession. A soul, penetrated with the spirit of true repentance, is filled with so great a hatred for sin that she is ready to confess her sins.
!
not only to the priest, but to every one else whom I have met with persons who, after a good she meets. sins,
general confession, wished to make known their sins to the I had the greatest difficulty to prevent
whole world, and them from doing
them not would
to
speak
me
tell
so.
:
to
Although I had strictly forbidden any one of their crimes, yet some
No, father,
I will
not be silent
;
I will
great a sinner I am ; I am the most wicked man in the world ; I deserve death. Sec, then, what the grace of God can do see the great sorrow it can tell
the people
how
;
This was the way in which the Witness St. Augustine, who made a greatest saints acted. public confession of his sins in a book which he wrote to produce in the soul
that effect tells us, in
God and
;
!
witness also the great Apostle St. Paul,
who
what sins he committed against These saints made this public con
his Epistles,
the Church.
make known to the whole God had exercised in their
fession of their sins in order to
world the great mercy which
WHA T INCREASED
t38
Tlie grace of
regard.
THE
PR ODIG AL S SORR o w:
God has
also
effect in the soul of this farmer.
tant
is it
produced a similar how impor
my God
to inculcate the necessity of general
To many
persons a general confession
!
confession."
*
absolutely neces It for salvation. is to all those who, necessary, 1st, sary in any of their former confessions, have wilfully concealed is
2. To those who have confessed their sins without sorrow and a firm purpose of amendment. But who are those that confess without true sorrow for
a mortal sin
;
their sins
? They are who do not intend to keep the promise to avoid mortal sin which they made in confession. 2. All who are not willing to forgive their enemies. 3. All who have no intention to restore ill-gotten goods, or the good name of their neighbor after having taken it 1.
All
away by slander or
detraction.
who
are not fully determined to keep away from taverns, grog-shops, and such places as have always proved occasions of sin to them ; and 4.
All
5.
All
Now,
who do not break
off sinful
company.
why these persons must make a general because their confessions Avere bad ; instead of
the reason
confession
is
obtaining forgiveness by them, they only increase their In order to be forgiven they must, 1, guilt before God. confess over again all those mortal sins which they have
committed from the time they began to make bad confes 2. They must tell in confession how many times sions ;
they received the sacraments unworthily; and, 3. They must be very sorry for all those sins, and firmly resolve
never to commit them again. There are, however, others to whom a general confession would be hurtful. There are certain scrupulous souls who
have already made a general confession, who hare con fessed even more than was necessary, and yet they cannot *
Abelly, Vie de St. Vincent de Paul.
GENERAL CONFESSION. They wish
439
to be always
employed in making general removing their fears and Their perplexities are ? always increased, because new apprehensions and scruples of having omitted or of not having sufficiently explained their sins, are continually excited in their minds. Hence, the more they- repeat confessions, the more they are rest.
confessions, with the hope of thus But what is the result troubles.
it were, a hornet s nest being stung more than ever with thousands of scruples, and wounded all over with fears and troubles of spirit. The reason of this
stirring up, as
is that the alarms and terrors which agitate these scrupu lous souls are grounded, not on solid reasons, but on base less apprehensions, which the remembrance of past sins
can serve only to encourage and to quicken, so as the disturbance in the mind.
But a person may say If the sin be sin, and if I have not confessed it, shall "
:
"
Yes, you
will
Aquinas, and
be
all
saved,"
divines
to
double
really a
mortal
I
be saved
?"
says St. Alphonsus, St. Thomas for if, after a careful examina
"
;
tion of conscience, a mortal sin has not
been told through
forgetf ulness, it is indirectly forgiven by the sacramental absolution ; because when God forgives one mortal sin, He at the
be
same time forgives
all
others of which the soul
may
guilty."
He who makes
as good a confession of his sins as he can by the sacrament of penance, the forgiveness not only of those sins which he confesses, but also of those In which, through forgetf ulness, he does not confess.
obtains,
this failing of the memory, the penitent is in He should grace and in the path of salvation. therefore be at peace and never more mention his past sins. He should understand that a general confession is useful for a certain class of persons, but very dangerous
spite of
God
s
and injurious
to a
person that is always agitated by scruples ; may be productive of grievous
for the repetition of past sins
WHA T INCREA SED
440
THE PR ODIOA L S SORR o w :
such a soul, and may drive her to despair. confessors do not permit scrupulous persons to speak of past sins. The remedy for them is not to explain their doubts, but to be silent and obey, believing for certain detriment
to
Hence good
that
God
will
never ask of them an account of what they
have done in obedience is
to their confessors.
Lastly, there are persons for whom a general confession most useful ; for those who never made a general confes
A
all. general confession gives our confessor a better knowledge of the state of our conscience, of the vir tues in which we stand most in need, and of the passions and vices to which we are most inclined ; and he is thus
sion at
better able to apply proper remedies and give good advice. general confession also contributes greatly to humble
A
our soul, to increase the sorrow we feel for our ingratitude towards God, and to make us adopt holy resolutions for the f u ture.
Whilst the prodigal was feeding the swine, he could not help reflecting on the happiness of his brother, and even of bis father
servants.
s
He compared
his life of degradation
he might have enjoyed had he stayed with his father. The grief which he had caused to his father, his ingratitude towards him, his bodily and spiritual misery He could all the crimes of his life were before his mind. no longer endure this horrible prospect nor the bitter re
with the
life
morse of his conscience.
He
confession to his father of
all
hastened to
make
a public
his crimes, with tears in his
Make me as one of thy hired servants." on looking back at all the faults into which we have fallen during our whole life, cannot fail to be stirred up to a more lively contrition than can be excited by the recol lection of those ordinary failings which usually form the as matter of the confessions which are called particular distinct from general confessions. Far different, indeed, is confession and humility which fills the mind at the "
eyes saying
We
:
too.
"
*"he
"
GENERAL CONFESSION.
441
of sins from that which is occa Bight of a whole legion of some single fault into which consciousness sioned by the we have but recently been betrayed. One or two regiments
cannot have that power against the enemy which is pos the vast, serried mass of the battalions of an army. sessed
by So the one or two faults of which we accuse ourselves in our ordinary confessions cannot have the force which the whole host of our failings possesses to subdue our hearts, to soften them into perfect contrition, and to bring them to a deep sense of humility and inward self-abasement. This truth of the Catholic faith is wondrously illustrated in the fourth step of the well-known by what may be read A most Ladder of Perfection, by St. John Climacus.
abandoned youth, touched by the grace of God, and sincerely went to one of the monas repenting of his disorderly life, its inmates, and, fall asked the permission to be ad superior, ing at the feet of mitted into the community, in order to do penance for his man was received. He declared himself The sins.
teries
most famous for the holiness of
young
of his sins in presence ready to make a public confession The following Sunday the of monks of all the monastery.
the monks, two hundred and thirty in number, were gath The abbot brought in the young ered together in church.
man, who was visibly touched with the deepest compunction. Prostrate in the church, the penitent began, with a flood make public confession of all his crimes, distin
of tears, to
guishing both their accusing himself of his
many
number and
kind.
Whilst he went on
all the murders he had committed, of robberies, and repeated sacrileges, the monks
were wondrously edified at the sight of a penitence so rarely Meanwhile a holy monk saw some one, of ma witnessed. awful appearance, standing with a large roll and jestic and a bottle of ink in one hand, and in the other hand a pen. He observed, too, that as each sin was confessed the man crossed
it
out with his pen
;
so that,
when
the confession
WHAT INCREASED THE PRODIGAL S SORROW:
U2
was ended, all the sins were cancelled from the paper and from the soul of the young man at the same time. Now, what was thus visibly shown in the case of that re pentant youth happens, in an invisible manner, to all who
make
a good general confession.
All their sins are blotted
out at once from the book in which our life is written byGod, and from the book of our soul, which then regains its former unsullied purity. In the little book Triumph of the Hlessed Sacrament over Beelzebub ; or, History of Nicola
Aubry, who was possessed by Beelzebub and evil spirits, we read the following
several other
:
One
day, during one of the exorcisms in church, the evil was chattering and uttering all kinds of nonsense. Suddenly he stopped short and gazed fixedly at a young man who was eagerly forcing his way through the crowd in order to have a nearer view of the possessed woman. The spirit
devil
saluted
Peter,"
said
him he,
Come here and know that you are "
in
a
calling take a
mock him
ig tone also by his "
:
Good-morning, family name.
good view of me.
Ah
!
Peter. I
a free-thinker; but, tell me, where were And then the devil related, in presence you last night of every one in church, a shameful sin that Peter had com ?"
mitted the preceding night. He described all the circum stances with such precision that Peter was overwhelmed with confusion, and could not utter a word. Yes," cried "
the devil in a mocking tone, not deny
"
You have done
it
;
you dare
it."
Peter hurried away as fast as he could, muttering to him The devil tells the truth this time. I thought that
self
"
:
no -one knew
it but I myself and God." Peter seemed to have forgotten that the devil is the wit ness of our evil actions, that he remembers them all well, and that, at the hour of death, he will bring them all
For it is thus, he against us, as he himself declared. added in a rage, that I take revenge on sinners." Peter "
"
443
GENERAL CONFESSION.
had not been to confession for many years, and, as a natural not exactly of the purest order. consequence, his morals were been guilty of gross sins which, in the fashionable pardonable weaknesses/ "slight world, go by the name of
He had
"
public accusation of the He rushed into the confusion. of the priest, confessed feet at the confessional, cast himself absolution. received and true with contrition, all his sins
The
indiscretions," etc.
devil
him with wholesome
filled
After having finished his confession, Peter had the boldness but this time he kept to press through the crowd once more The ex accuser. infernal his from distance at a ;
respectful
saw Peter, and, knowing that he had been at confession, he told him to draw near. Then, pointing to him, the priest See here, do you know this man said to the devil orcist
"
?"
:
The
devil raised his eyes,
from head
and from right
to foot,
it is "Why, really, "
Well
"
!
and
leisurely surveyed Peter At last he said to left. :
Peter."
said the priest,
"
do you know anything
else
about him answered the devil, "nothing else." The devil then had no longer any knowledge of Peter s been entirely blotted out by the blood sins, because they had in the Christ of Jesus holy sacrament of confession. "
?
"No,"
read of the holy Bishop Eligius that, desirous of at of conscience, he made a taining to a more exact purity the sins he had commit all of a to priest general confession which he began to ad after earliest his childhood, ted from vance with greater earnestness and fervor of spirit in the
We
way
of perfection.*
It is related in the life
of St. Engelbert that, having re
tired to his private oratory in company he accused himself of all the sins he
with another bishop, had committed with
such a profusion of tears that they flowed down copiously over his breast, so that his confessor was no less edified than * Surius in Vita 8. Eligii.
444
WHAT INCREASED
THE PRODIGAL S SORROW.
astonished at the heartiness and intensity of his repentance. The next morning he resumed the confession of certain
other of his failings, with a like abundance of tears.* It is plain that this more lively repentance, this deeper,
inward, and most real humility, must have more power to cleanse the soul,
and help
it
to attain
more speedily
to purity
of heart, especially as the purpose of amendment is com monly the more efficacious the greater our sorrow is for
having offended Almighty God. St. Paul teaches that the supernatural sorrow works lasting fruits of salvation.f The apostle means to say that penance, when duly performed, produces a lasting amendment. Various reasons can be In the first place, the very disowning our given for this.
and the good purposes of serious amendment which accompany a well-made general confession detach the soul from all affection for its past sins, and render it careful not to fall into them again. Then, again, the special grace be
faults
stowed in this sacrament strengthens the will in its conflict with our own disordered inclinations and the deceitful sug So that a general confession gestions of our eternal foes. not only cleanses us from past failings, but makes us more watchful and careful not to commit them again. St. Bernard, in his history of St. Mai achy, relates that
woman so subject to fits of anger, rage, and that she seemed herself like a fury from the bottomless fury pit sent to torment every one who came in contact with her. there was a
Wherever she stayed her venomous tongue stirred up hatred and quarrelling, brawls and strife so that she became un bearable, not only to her own kindred and more immediate ;
neighbors, but even to her very children, who, unable to with her, had purposed to leave her and to go elsewhere.
live
But, as a last endeavor, they took her to the holy Bishop Malachy, to see whether he would be able to tame the un
governable temper of their mother. * Suriua in Vita
S.
Engelberti
St.
Malachy confined t 2 Cor. vii. IP
GENERAL CONFESSION.
445
himself to the enquiry whether she had ever confessed all her outbursts of passion, all her many outrageous words, and the numberless brawls she had provoked with her un ruly tongue.
She replied that she had
"
not.
Well,
then,"
continued the holy bishop, confess them now to She did so, and after her confession he gave her some "
me."
loving
counsel, pointing out suitable remedies, and, having imposed a penance, absolved her from her sins. After this confession the woman, to the astonishment of all who knew her,
ap peared changed from the fierce lioness she had been into a meek lamb. St. Bernard concludes his narration by saying that the woman was still living when he wrote, and that "
whose tongue had up to that time outraged and asperated everybody, now seemed to be unable to resent injuries, the insults, the mishaps, which daily fell to lot." Behold, then, how a good general confession power to cleanse the soul from past defilement, and to she,
serve
ex the
her has pre
from
In such a con falling again into grievous sin. fession the source of sin is greatly weakened ; it
temptation
ceases, or
creased
demon
;
is
is
altogether tempered grace is considerably in the mind is unusually strengthened ; and the ;
enervated and confounded.
mind
Oh
!
what consola
from
this practice, what peace of con science, what reformation of life, what confidence of par don from God, what lightness of heart, what a change of
tion of
results
what a facility in good works, what an increase in devotion, in tenderness of spirit, in vivacity of intelligence, in purity of conscience, and in all spiritual gifts which con duce to eternal salvation person,
!
Christ Himself has been pleased to give us a striking illustration of this doctrine in the instance of that wellknown penitent, Blessed Margaret of Cortona.
Beholding
the fervent conversion of this once sinful
woman, our Lord
began to instruct and encourage her in divers ways, showing Himself to her overflowing with love and tender compas-
446
WHAT INCREASED
sion,
and often addressing her
THE PRODIGAL S SORROW: as
His
"poor
little
one!"
One day
the holy penitent, in a transport of that confidence which is the natural fruit of filial love, said to Him, "
my Lord
Thou always
!
me Thy
callest
poor
one.
little
Am I
ever to have the happiness of hearing Thy divine lips "Thou call me by the sweet name of my daughter ?"
Before replied our dear Lord. thou canst receive the treatment and the name of daughter, them must more thoroughly cleanse thy soul by a general
art not yet
worthy of
"
it,"
On hearing this Margaret accusation of all thy faults." applied herself to searching into her conscience, and during eight successive days disclosed her sins to a priest, shedding a torrent of tears at the same time.
After her confession
she went to receive, in a most humble manner, the most Scarce had she received it when holy Body of our Lord. she heard most clearly in her inmost soul the words My At this most sweet name, to hear which she daughter." "
had longed so ardently, she was rapt at once into an ecstasy, and remained immersed, as it were, in an ocean of gladness and delight. On recovering from her trance she began to exclaim, as one beside
daughter sound
!
From
we may
this
loving replete
with
herself,
name
!
sweet
"0
word
My
word,
full
of
joy
*
"
!
*
assurance, My daughter see how much a general confession, and !
the preparation it implies, avail to cleanse, purify, and beautify the soul ; since by means of it this holy woman rose from the pitiable condition of a servant, in which she
was at the beginning of her conversion, to the honorable rank of a well-beloved daughter. So that she who was at first gazed upon by the Redeemer s pitying glances, was afterwards contemplated by Him with love and most tender complacency.
A
Dominican novice, having one night fallen asleep near Go and have thy the altar, heard a voice calling to him, "
* Francesco
Marches, Vita di 8. Margaretha da Cortona,
c. vii
GENERAL tonsure
CONFESSION.
On awaking
renewed."
the
447
youth understood
how God, by that voice, would have him confess his sins He went directly to cast himself at the feet of St. again. Dominic, and repeated his last confession with greater and with more searching accuracy and diligence. Shortly after he retired to rest. In the midst of his slum bers he beheld an angel coming down from heaven, bear ing in his hands a golden crown all set with priceless gems and the angel, winging his fligh^ towards him, placed this crown upon his head as an ornament to his brows. Let him who never made a general confession consider the above warning as made to himself. Let him take occasion care
;
of the approach of
confession,
wholly
fair,
some
special day or great festival,
and
Renew thy tonsure" prepare for a general which may cleanse thy soul, and render it
say to himself,
"
;
and pure in the sight of the Lord. confidently hope for the day when he will
bright,
Then he may
see himself crowned,
not indeed in this
life,
but in the
next, with a crown of resplendent stars. Now, in order to preserve and increase the purity of soul, acquired by a good general confession, we ought to
have frequent recourse to the sacrament of penance. Blosius tells us how our dear Saviour said one day to St. Bridget that in order to acquire His Spirit, and pre serve the same when acquired, she should often confess her sins
and imperfections
to the priest.*
The
greatest gift God can bestow upon a soul is the gift of divine love. This gift of perfect charity He bestows on the souls that are spotless and pure in His sight. He im It parts this gift to the soul in proportion to her purity. certain that frequent confession is one of the most
is
means of speedily attaining to purity of soul, since, of its very nature, it helps us to acquire that clean-
effectual
* Monit, Spirit.,
o. v.
WHAT INCREASED THE PRODIGAL S SORROW:
4:48
heart which
ness of
is
the crowning disposition
ceiving the gift of divine love. Blessed are the clean of heart." * "
foi
Some have imag ned
that cleanness of heart consists in an entire freedom from
and
re
all
imperfections whatsoever. But such cleanness of heart has been the privilege only of Jesus Christ and His everblessed Mother Mary. No one else can be said to have led sin
all
BO spotless a life in this polluted world as not to have con tracted some stain. St. Thomas Aquinas says that a man can avoid each particular venial sin, but not all in general. ,
And
Leo the Great says of persons wholly devoted to owing to the frailty of our nature, not even such pious persons are free from the dust of trivial
God
St.
s service, that,
trangressions.f
Since, then, cleanness of heart cannot
freedom from
mean an
entire
must imply two things First, an our hearts, and a strict watchfulness over
sin,
it
:
exact custody of our outward actions, in order to avoid, as far as possible,
the committing of a single wilful fault. The stricter the watch which a person keeps over his actions, and the more successful he is in diminishing the number of his failings, the more unblemished will be his purity.
Secondly, as, in spite of all the caution we can take, we shall ever be contracting some slight defilement of soul, it will be necessary to be constantly careful to cleanse our hearts from the impurities which accumulate through the trivial faults into which we so frequently fall.
more
The
cleanliness of a fine hall does not imply that
no
grain of dust shall ever fall upon the floor, walls, paintings, and furniture. Such cleanliness as t ms may not be looked for even in royal residences. It supposes only that the palace and its precincts be kept free from all accumulations of dirt, that all be often swept and dusted, and that every thing opposed to cleanliness be removed. lady, however
A
*Matt
v.
+
Serm.
iv.
De Quadr.
GENERAL CONFESSION.
449
particular on the point of cleanliness, does not require that her garments should preserve their first whiteness, for that,
she knows,
but she is careful to keep them from all stain, and to have them frequently washed and cleansed from such stains as they may have contracted. The same holds good of purity of heart, which of is
impossible
;
cannot,
course, consist in entire freedom
from
faults of every kind,
but in carefully watching over self, in guarding against any wilful defilement, and in frequently purifying the conscience.
Now, these are precisely the two effects which frequent confession produces in the soul. Hence we attain, its
by means, more speedily than by any other, to that purity of soul which is the crowning disposition for receiving divine love. Nothing in the world can cleanse our garments so completely from soil and spot as sacramental confession can purify our souls from In this sacrament every stain. the soul is all plunged into a bath of Christ s blood, which has a boundless efficacy for taking from it all that makes it hideous, and for rendering it whiter than the lily, purer than the driven snow. This is what the Apostle St. John assures us when he says, "If we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us
from
all
iniquity.*
Bodily medicine,
if
very sparingly used, gives
relief, it is
true, while, if frequently applied, it restores or preserves
health
;
thus too confession,
if
made even but seldom, pro if made frequently, it
duces saving effects in the soul, while, begets in it the fulness of perfection.
To
this may be added another most important reflection that confession, made frequently, is a most effectual :
t is
means of disarming our ghostly enemy, and thus disabling him from doing us and our injury hindering spiritual pro easy to account for this, since all the power which the enemy has over us comes from the sins that we
gress.
It
is
* 1
John
i.
9
WBA T I VCREA SED
450
THE PR ODI GAL S SORR o w.
commit. If tiese be mortal, they put him in full possession if venial, though they do not confer a domin of our souls on ion him, yat they embolden him to attack us with greater ;
thence follows that if we confess duly and soul will be habitually free from sin ; and the frequently, thus the devil will be deprived of all dominion over us, and so that we shall will have no courage or power to harm us be more free and unshackled in our pilgrimage towards violence.
It
;
heaven. * that a Csesarius relates theologian of blameless life, being devil the beheld lurking in a corner of his die,
about to
room
and he addressed the fiend in the words
;
of
St.
thou doing here, thou cruel beast his priestly power, commanded the of He then, by virtue devil to declare what it was that most injured him and his
Martin
"
:
What
art
?"
Though thus adjured, the devil re Not allowing himself to be baffled, the priest to answer him, conjured the demon, in the name of God, The evil spirit thereupon and answer him with truth. made this reply: "There is nothing in the Church which
fellows in this world.
mained
silent.
does us so
frequent
much harm, which
confession."
so unnerves our power, as
Hence whoever
aspires to cleanness
and to perseverance in it, should make a general confescorfession, and then confess often and see that his of heart,
sic
as are good. *Mirac.,
lib. II. c.
xxxviiL
CHAPTER XXV. THE GREAT BANQUET
HOLY COMMUNION.
read in Holy Scripture that the prophets besoughl Show us again and again to show Himself Lord and we shall be saved." This, too, was lace,
WE God Thy
"
:
!
the ardent prayer of Moses * The existence of God glory." :
form
ble
we
is
a
want
of the
"0
Lord
we always crave
are never satisfied;
!
show me Thy
among men in some human heart. Here on
sensi
earth
for something more,
something higher, something better. Whence comes this continual restlessness that haunts us through life, and pursues us even to the grave
It
?
the soul, its craving after God. for
man
;
but
God with To satisfy
the home-sickness of
man was
united with God. true happiness
is
All things were created
may
created to live with God, and to be Therefore the idea, the essence, of all be expressed in one word "Emmanuel :
us."
the craving of the human heart after the Real Presence of God, Jesus Christ instituted the Blessed Sacra ment at the Last Supper. At that time He thought: I "
have already given men so many proofs of my love towards them. Ah I can make them one more present ; I will !
them a most precious gift I will give them all that I have and am. I will give them myself as a legacy I will give them my Divinity and Humanity, my Body and my I will make them Soul, myself entire and without reserve.
give
;
;
this present at the very
moment when the Pharisees and me out of the world. At this
Jews are planning to remove *
Exod. xxxiii.
18.
THE GREAT BANQUET:
452
moment
I will give myself to men, to be their food and drink; to abide with them in the Blessed Sacrament in a wonderful manner to be always in their midst by dwelling Instead of withdrawing myself from their churches. them on account of their ingratitude, I will manifest my love to them the more by staying with them day and night ;
m
in the Blessed
The
Eucharist."
institution of the Blessed
the great banquet of which Jesus speaks in the parable of the prodigal Bring hither the fatted calf, and kill it, and let us eat and make merry." *
Sacrament
is
"
:
This banquet
great in
is
its
origin
God Himself, who prepared it who entertains us therein like infinite magnificence.
He
is
was instituted by
it
;
at infinite cost
a
God
all-wise
that ;
is
;
it
is
God
to say, with
but in His wisdom
He
lie is the has nothing better to bestow upon us. source of all riches and splendor; but He has nothing equal in value to this banquet. He is all-powerful ; but He can
give us nothing greater.
This banquet there; for
it
is
is
the
great on account of the food that is Body and Blood, Soul, Divinity, and
of our Lord Jesus Christ, with all His merits, His graces, and His works, which are served, so to
Humanity all
speak, at this banquet.
This banquet
is
great on account of
its
extent, for this
spread everywhere on earth; there heavenly banquet is no part of the universe where these sacred mysteries are not celebrated, where this divine Lamb is not sac rificed, where the faithful cannot partake of the Bread of is
angels.
This banquet lasted for
is
great on account of
its
more than eighteen hundred
duration years,
;
and
it
has
it will
continue as long as there shall be a man on earth. The feast of Assuerus lasted only one hundred and six days ; but this shall continue until the end of the world. Jesus *
Luke xv.
38.
HOLY COMMUNION. will give us
to
Himself, in Holy the judge living and dead.
This banquet attend
it
;
all
is
453
Communion,
until
He comes
great on account of the multitudes who are invited hither, the great and the
men
and the poor, men and women, the strong and the weak, the just and penitent sinners. This banquet is especially great on account of the effects which it produces. During His life the body of Jesus Christ had a peculiar small, the rich
A virtue went forth from His healing, life-giving power. body to heal all those that came near Him, and to expel demons from the possessed. He touched the blind, and they saw He touched the deaf, and they heard He touched the dumb, and they spoke He touched the sick, and they were healed He touched the dead, and they were restored to life. Even before His passion and resurrection, before His body was glorified, Jesus made His body invisible, as we see in ;
;
;
;
various parts of the Gospel.*
The Nazarenes once Jews wished
tried to cast
Him down a hill.f The He walked on the
to stone Him,]; but in vain.
waves of the sea. On Mount Thabor Jesus showed His body to His disciples, as it would have always appeared had He not chosen to hide His glory. And then His face shone as the sun, and His garments were whiter than snow. After His resurrection, His body became glorified and as
sumed
the qualities of a spirit. He could pass through r, wall without breaking it, as a sunbeam passes through glass. He passed through the tomb, though it was sealed ; He en tered the supper-room, though the windows and doors were barred. He became visible and invisible at will. He
ap
To St. Magdalen He ap peared under different forms. peared as a gardener ; to the disciples going to Emmaus He appeared as a stranger and traveller. Now, it is this won derful Body, this glorified Body, this life-giving, divine * Luke iv. 80. + John viii. 89. $ John x. 39.
THE GREAT BANQUET:
454
Body, this Body possessing the qualities of a Jesus Christ gives us when He says, Eat my
spirit, that
"
my
flesh,
drink
blood."
the sin of our first parents man wan By original After the fall reason injured in body and soul. grew darkened, will weakened, the heart of man became more in clined to evil than to good. and soul were Now, as sin
body must be a medicine for both the body and soul. This medicine for body and soul is the sacred Body and Soul of Jesus Christ. It is His Flesh and Blood, united with His Soul and Divinity. Great and admi rable are the effects which this heavenly Medicine, this Bread both injured by
sin, so
there
of the strong, produces in the soul. First, it confers an increase of
sanctifying grace. The of the soul consists in its being in a state of acceptance or friendship with God, and that which renders it
life
accep This grace, which was sanctifying grace. merited for us by our Lord Jesus Christ, is infused into the soul by the Holy Ghost through the sacraments ; but each sacrament does not confer it in the same manner. table to
God
is
Bap
tism and penance bestow it upon those who are entirely out of the grace of God, or, in other words, are spiritually dead baptism being the means appointed for those who have ;
never been in the grace of God, and penance for those who have lost it. These sacraments are, therefore, called sacra
ments of
the dead,
as being instituted for the benefit of are in mortal sin or dead to When these grace. sacraments are received with the right dispositions, they
those
who
truly reconcile the sinner with God, so that, from being an of God, he becomes His friend and an object of His
enemy
complacency. But this acceptance, though true and real, is not in the highest degree it admits of an increase, as the ;
Holy Scripture says: "Let him that is just be justified still and let him that is holy be sanctified still and, "
;
;
theiefore,
God appointed
the other sacraments, the sacra-
HOLY COMMUNION. ments of
455
the living, not only to
convey special graces pecu impart an increase of sanctifying grace A rich man, when he to those who are already in His favor. has taken possession of a field which he wishes to convert into a garden, is not content with putting a wall around it, and liar to each,
but
to
it of the most noxious weeds, and setting it in but he continues to cultivate it assiduously, to order, good fill it with the most beautiful plants, and to embellish it with new and choice ornaments. Thus Almighty God, in
clearing
His love and goodness, has multiplied means by which the may be enriched with the graces and merits of Jesus
soul
Christ, in
His
and become more and more agreeable and beautiful eyes.
all these means, there is none greater or Each time more powerful than the Blessed Eucharist. that we receive our Saviour in Holy Communion we parti of His Redemption, of His cipate anew in all the merits and His crowning His hidden His life, scourging, poverty, The Holy Eucharist, then, differs from the with thorns.
Now, among
that while the other sacraments bestow upon us one or another of the fruits of Christ s merits, this gives us the grace and merits of our Saviour in
other sacraments in this
:
The soul, therefore, receives an immense their source. increase of sanctifying grace at each communion. Let us reflect upon this for a moment. It is no slight That for a soul to be beautiful in the sight of God. thing
must needs be something great and precious which can render us, sinful creatures as we are, truly amiable before God. What must be the value of sanctifying grace which can work such a transformation ? What is it ? And who St. Thomas tells us that the lowest its price ? of sanctifying grace is worth more than all the degree riches of the world. Think, then, of all the riches of this
can declare
world
!
The mines
of costly wood,
and
of gold, of precious stones, the forests all the hidden stores of wealth, for the
THE OREA T BA NQ UET
456
:
which treasures the children of this world are willand struggle, and sin for a whole lifetime. Again, consider that the lowest grace which an humble least of
ing to toil,
Catholic Christian receives at the rails of the sanctuary at of day, before the great world is all astir,
dawn
outweighs
those riches.
But why do
I draw my comparison from the things of world ? St. Teresa, after her death, appeared to one of her sisters in religion, and told her that all the saints in heaven, without exception, would be to come back this
willing
world and to remain here till the end of time, suffering all the miseries to which our mortal state is sub ject, only to gain one more degree of and to
this
sanctifying grace the eternal glory corresponding to it. Nay, I even assert that all the devils in hell would consider all the torments of their dark abode,
endured for millions upon millions
of
recompensed by the least degree of that grace which they have once rejected. These thoughts give us a grand and sublime idea of the value of grace but there is ages, largely
;
another consideration that ought to raise our estimate of it still higher, namely, that God Himself, the Eternal Son of the Father, came down upon earth, was made man, suf fered and died the death of the cross in order to purchase it for us. His life is in some way the measure of its value.
Now, this sanctifying grace is poured upon us, in Holy The King of heaven is then pre Communion, in floods !
sent in our souls, scattering profusely His benedictions, and making us taste of the -powers of the world to come. Oh !
if
any one of us were
to see his
own
soul immediately after
communion, how amazed and confounded would he not be at the sight of it He would take it for an angel. !
Catherine of Sienna, having been asked by her con fessor to describe to him the beauty of a soul in a state of St.
grace, as it had been revealed to her, replied: "The beauty and lustre of such a soul is so great that if you were to
HOLY COMMUNION. behold
it,
you would be willing
to
467
endure
all
possible pains
Need we wonder, keep company with those
then, that saints on the angels loved to earth who every day, with great devotion, received Holy Communion ; and that even the faces of those who have
and
sufferings for
its
sake."
been ardent lovers of the Blessed Sacrament have some times shone with the glory with which they were filled ? How beautiful art Does not Christ say of such a soul "
:
thou, my beloved how beautiful art thou" ? What great At value should wo, then, not set on this divine sacrament !
!
each communion we gain more and more upon what is bad we bring God more and more into them: in our hearts ;
to that heavenly state in which they "without be shall spot or wrinkle," holy and altogether without blemish. Should we not, then, esteem this won der-working sacrament more than anything else in this
and we come nearer
Ought we not continually to give thanks to God for a so great blessing, and, above all, show our thankfulness it to you, by receiving it frequently and devoutly ? I leave I will noi to answer what I have said. Christian soul world
?
!
dwell longer on this point
must pass on
to
;
of this precious sacrament. The benefit to be derived 1 will notice in
reflect
explain some
and act accordingly.
of the other
wonderful
I
effects
from Holy Communion, which that we
the second place, consists in this
:
In like manner, as are thereby preserved from mortal sin. the body is continually in danger of death by reason of the law of decay which works unceasingly within us, so, in
manner, the life of the soul from that fearful proneness to
like
is
sin
constantly in jeopardy
which belongs to our
Almighty God, in His Accordingly, wisdom, has ordained natural food as the means of repairing the decay of the body and of warding off death, so has He seen fit to give us a spiritual and heavenly food to keep us from falling into mortal sin, which causes the death of the
fallen nature.
as
THE OREA T JJA NQ VET;
458
This food is the Holy Eucharist, as the Council of Trent teaches us, saying that the sacrament of Eucharist is the antidote by which we are freed from daily faults and preserved from mortal sins." And hence St. Francis de soul.
"
compares Holy Communion to the Tree of Life which grew in the midst of the garden of Paradise, say
Sales
"as our first parents, by eating of that tree, might have avoided the death of the body, so we, by feeding on this sacrament of life, may avoid the death of
ing that,
the
soul."
Do you mortal
ask
sin ?
how I
the Blessed Sacrament preserves us from In two ways by weakening oui
reply,
:
and by protecting us against the assaults of the devil. Every one has some besetting sin, some passion which is excited in his heart more easily and more fre quently than any other, and which is the cause of the passions,
greater part of his faults.
envy
;
in others, pride
;
In some,
it is
anger
in others, sensuality
;
in others,
and impurity.
Now, however weak one may be, and by whatsoever passion he may be agitated, let him frequently receive the Body of The Christ, and his soul will become tranquil and strong. would express this by saying that, as the waters of the Jordan stood back when the Ark of the Covenant came saints
into the river, so our passions and evil inclinations are repelled when Jesus Christ enters into our hearts in Holy
Communion. St. Bernard says: "If we do not experience so frequent and violent attacks of anger, envy, and concu piscence as formerly, let us give thanks to Jesus Christ in the Blessed Sacrament, who has produced these effects in Accordingly, has provided to be of Mass, there is a manner as the holy
us."
in the
Thanksgiving which the Church
used by the priest after the celebration prayer for imploring God that, in like martyr St. Lawrence overcame the toi
ments of fire, the soul which has been fed with this Bread of Heaven may be enabled to extinguish the flames of gin.
HOLY COMMUNION. There are thousands of cases which Blessed Sacrament in this respect.
459
attest the efficacy of the
man who, in his youth, was ver} molested with temptations of the flesh, to which he often gave consent, and thus committed many mor To free himself from this miserable state he tal sins. In Ferrara there lived a
much
determined to marry ; but his wife died very soon, and he was again in danger. lie was not disposed to marry again but to remain a widower was, he thought, to expose himself anew to his former temptations. In this emergency he ;
consulted a good friend, and received the advice to go fre He followed quently to confession and Holy Communion.
and experienced
in himself such extraordinary sacrament that he could not help exclaiming: Oh why did I not sooner meet with such a friend ? Most certainly I would not have committed so many abominable this advice,
effects of the "
!
sins of impurity
ment which In the
had
life
more frequently received
I
this sacra
*
makeili
virgins"
of St. Philip Neri we read that one day a leading a very impure life came to the
young man who was
St. Philip, knowing that there was no remedy against concupiscence than the most sacred
saint to confession.
better
Body
of Jesus Christ, counselled
ments.
this
By
freed from
Oh
his
him
to frequent the sacra
means he was,
in a short time, entirely vicious habits, and became pure like an
how many souls have made the same expe Ask any Christian who has once lived in sin, and afterwards truly amended, from what moment he began to
angel. rience
!
!
get the better of his passions, and he will answer, from the moment that he began to frequent the sacraments. How
should
it
be otherwise
?
Jesus calms the winds and seas by
a single word. What storm will be able to resist his power ? What gust of passion will not subside when, on entering the soul, He says Peace be with thee ; be not afraid it "
:
*
Baldesanus in Stim.
;
Virt.
L
c. 8.
THE GREAT BANQUET;
460
is 77 The danger of mortal sin, however, arises not only from the strength of our passions, but also from the vio lence of the temptations with which the devil assails us and against these, too, the Blessed Sacrament protects us. When Kamirus, King of Spain, had been fighting a long "
;
time against the Saracens, he retired with his soldiers to a
^mountain to implore the assistance of Almighty God. /Whilst at prayer, St. James the Apostle appeared to him and commanded him to make all his soldiers go to confes sion and communion the day following, and then to lead
them out against their enemies. After all had been done that the saint commanded, they again had an engagement with the Saracens, and gained a complete and brilliant *
victory.
How much more, in our conflict with the devil, shall we not be enabled, by means of Holy Communion, to put him to flight and cover him with shame and confusion St. !
Thomas
Hell was subdued by the death of our Saviour and the Blessed Sacrament of the altar being a mystical renewal of the death of Jesus Christ, the devils no sooner behold His body and blood in us than they immedi ately take to flight, giving place to the angels, who draw St. John As the nigh and assist Chrysostom says angel of destruction passed by all the houses of the Israel "
says
:
;
"
us."
:
without doing them any harm, because he found them sprinkled with the blood of the lamb, so the devil passes by us when he beholds within us the Blood of Jesus Christ, the ites
Lamb
of God." And St. Ambrose says When thy adver shall see sary thy habitation taken up with the brightness of the presence of God in thy soul, he departs and flies "
:
away, perceiving that no room is left for his temptations." Oh how often has it happened that souls were so dread fully tormented by the evil representations, suggestions, and !
temptations of the devil as not to
know what
* Chron. Gen. Alphon. Reg.
to do
!
But
ffoLr COMMUNION.
461
no sooner had they received Holy Communion than they at once quite calm and peaceful Read the life of any of the saints, and you will find instances of this or
became
!
;
ask any devout Catholic, and he will tell you that what I have asserted is but reality. Nay, the devil himself must confess, and has often confessed, this truth. If he were forced to say why a soul oftener and
it is
that he cannot tempt such and such
more
violently; why it is that, to his own shame and confusion, he is forced to withdraw so often from a soul which once he held in his power, what do you think he would answer ? Hear what he once answered.
A person whom, by a special permission of God, he was allowed to harass very much, and even drag about on the ground, was exorcised by a priest of our congregation, and the devil was commanded to say whether or not Holy Com munion was very useful and profitable to the soul. At the first and second interrogatory he would not answer, but the third time, being
commanded
Trinity, he replied with a
name
in the
howl
of the blessed
Know that person had not received Holy Communion so many times, we should have had her completely in our power." Behold, then, our great weapon against the devil if
"
:
Profitable
!
this
"
!
Yes,"
says the great St. John Chrysostom, after receiving the Body and Blood of Jesus Christ in the Holy Eucharist, we become as terrible to the devil as a furious lion is to man." When the King of Syria went out to take the -
prophet
Eliscus captive, the servant of the man of God was very much afraid at seeing the great army and the horses and chariots, and he said: "Alas alas alas! !
shall
there
we do ? But the prophet are more with us than with
my
!
said
:
lord,
what
not; for and then he
"Fear
them";
showed the trembling servant how the whole mountain was full of angels ready to defend them. So, however weak we may be, and however powerful our enemies, fortified with the Bread of Heaven, we have no reason to fear :
we
are
THE GREAT BANQUET :
462
stro .gei than hell, for
me
;
God
is
with us.
"The
Lord ruleth
want nothing. Though I should walk in the the shadow of death, I fear no evils, for thou art
I s uill
midst of
Thou
with me.
hast prepared a table before
me
against
them that afflict me." With what justice does not St. Francis de Sales appeal to Philothea what reply shall reprobate Chris us, saying tians be able to make to the reproaches of the just Judge for having lost His grace, when it was so easy to have pre served it?" If the means of avoiding sin had been very "
:
!
case of the reprobate
difficult, the
might seem hard; but
obey the easy command any man shall eat of this bread he shall For a Catholic to fall into mortal sin is as if ? live for ever one should starve at a splendid banquet; and for a Christian
who can "
him who has but
pity
Take and
eat;
to
:
if
"
power of the devil is to be in love with death. But there are other riches in this Blessed Sacrament which remain to be unfolded. It not only increases in us but it sanctifying grace and preserves us from mortal sin, this is the third effect of this and to God us unites truly to die in the
;
Holy Sacrament. God, wishing to establish an intimate union between the soul and Himself, wishing to unite His divine nature to our human nature, took upon Himself human nature, and commands us to receive His humanity, that we may become partakers of His divinity. His human nature, His human Flesh and Blood, are the means which God has chosen from Himself.
us to eternity for the purpose of uniting human of His nature, partaking by partaking
all
By
His sacred Flesh and Blood, we become, as St. Peter says, about God Him partakers of the divine nature. We bear
of
self in
our bodies, as
St.
Paul forcibly expresses
it.
The most obvious sense in which this sacrament is said tc unite us to God is that which is suggested by the doctrine In the Holy Eucharist we re of Jesus Christ ; and as memBlood and Body
of the Real Presence itself.
ceive the very
HOLY COMMUNION.
463
same family arc united together by the ties of the blood which Hows in their veins, so we become
bers of the
common
kinsmen
truly
which
He
of Christ ; by participation of the blood received from His most Holy Mother, and shed
on the cross for us. Hence, St. Alphonsus that as says the food we take is changed into our blood, so, in Holy Communion, God becomes one with us; with this differ ence, however, that whereas earthly food is changed into our substance, we assume, as it were, the nature of Jesus "
Christ," "
as
He Himself
declared to St. Augustine, saying,
It is not I that shall be
be changed into "he
changed into }ou, but you
shall
"
me."
who communicates
says St. Cyril of Alexandria, unites himself as closely to Jesus Yes,"
Christ as two pieces of wax,
when melted, become
one."
And
the saints have always been so penetrated with this belief that, after Holy Communion, they would exclaim "
:
Je.sus
and
I
now Thou art mine and I am Thine Thou art in me, am in Thee Now Thou belongest entirely to me, and !
!
!
I
belong entirely to Thee. Thy soul is mine, and is Thine Thy life is mine, and my life is Thine But this is not all. We are united to our Lord !
Humanity
my
soul
"
!
in
order that we
s
sacred
maybe made conformable
to His and affections; accordingly, in the Eucharist we receive from Him infused virtues, especially faith, hope, and charity, the three distinguishing characteristics of the
image
in will
children of God.
As
to faith, it is so much increased by communion that sacrament might be called the Sacrament of Faitli, not only because it makes as large a demand on our faith as any mystery of our holy religion, but also because it more than
this
any other increases and confirms it. It seems as if God, in reward of the generous faith with which we believe this doc trine, often gives an inward light, which enables the soul in
some way
of faith.
to comprehend it, and with it the other truths So the Council of Trent says that the mode "
TEE GRSA TAXQ UET
464
:
s presence in the Eucharist can hardly be express ed in words, but the pious mind, illuminated by faith, can The reception of this sacrament is the best conceive of
of Christ
it."
explanation of the difficulties which sense opposes to it. It was in the "breaking of bread at Emmaus that the two dis
He himself gives us evidence of ciples recognized Jesus. the reality of the divine Presence in this heavenly food, and what we do not understand. One day a holy Father Surin, of the Society of Jesus would not exchange a single one of the divine communica makes us
taste
soul said to
which
tions
:
I
men
whatever
"I
Holy Communion for anything might present to me."
receive in
or angels
Sometimes God adds
to these favors the gift of a spiritual
St. Thomas joy and delight, intense and indescribable. that Holy Communion is a spiritual eating, which says communicates an actual delight to such souls as receive it "
devoutly and with due heart from
all
And
preparation."
delight, according to St.
is
Cyprian,
the effect of this
that
worldly pleasures, and makes
it
it
detaches the die to every
thing perishable. Nay, this joy is sometimes even commu nicated to the exterior senses, penetrating them with a sweet ness so great that nothing in the world can be
compared
to
Monica, St. Agnes, and many others are witnesses of this, who, intoxicated with celestial sweetness in Holy Communion, exulted for joy and exclaimed with the Psalmist My heart and my flesh have rejoiced in the
it.
St. Francis, St.
"
:
For what have I in heaven ? and besides Thee living God. what do I desire upon earth ? Thou art the God of my
and the God that is my portion for ever. My Jesus, Love, my God, my All." Oh wha,t a firm faith men would have in this mystery, did they communicate often and One single communion is better than all the ar devoutly heart,
my
!
!
guments think
of the schools.
little
We
have not a
of heaven, of hell,
lively faith,
we
of the evil of sin, of the
goodness of our Lord, and the duty of loving Him, because
HOL Y COMMUNION.
465
we stay away from communion let us eat, and our eyes be opened. Taste and see that the Lord is sweet." Hope, also, receives a great increase from this sacrament, for it is the pledge of our inheritance, and has the promise ;
"
Bluill
of eternal life attached to
doomed
it. By sin our body has been and corruption; but by eating the Flesh Jesus Christ the seed of immortality is im Our flesh and blood, mingling with the Flesh
to death
and Bltod planted in
of it.
and Blood of Jesus Christ, are fitted for a glorious resurrec Leaven or yeast, when mixed with dough, soon pene tion. trates the entire mass, and imparts new In qualities to it. like
manner the
glorified
Body
of Jesus Christ penetrates
through our entire being, and endows it with new qualities the qualities of glory and Our divine Saviour immortality. Himself assures us of this for He says He that eateth my Flesh and drinketh my Blood abideth in me and I in "
:
;
him. As the living Father hath sent me, and I live by the Father, so he that eateth me, the same also shall live by me, and I will raise him up in the last day." * St. Paul argues that if we are sons, then we are heirs, heirs indeed of "
God, and joint heirs with "that
that in
Christ"; and elsewhere he says we glory in hope of the glory of God." It is true this life we never can have an infallible assurance of
our salvation, but Holy Communion most powerfully con firms and strengthens our hope of obtaining heaven and the graces necessary for living and dying holily. However great the fear and diffidence may be with which our sins inspire us,
what
soul
is
not comforted when our Saviour Himself
enters the heart and seems to say
and it shall be done unto you have given the greater ? Can "?
I withhold
any necessary
who have given myself ? Shall I refuse to bring you reign with me in heaven, who am come down on earth
graces, to
Ask whatever you will, Can I refuse the less, who "
:
"
to dwell
with you
"
?
*
Johnrt
TEE GREAT BANQUET:
466
Chanty, however, is the virtue which is more especially nourished by the Holy Eucharist. This may be called, by eminence, the proper effect of this sacrament, as indeed it is of the Incarnation itself. I am come to cast fire upon "
the earth, and what will I but that it be kindled ? * And St. Dionysius the Areopagite says that Jesus Christ in the most Holy Eucharist is a fire of charity." It could not "
"
As a burning house sets the adjacent ones on Heart of Jesus Christ, which is always burning communicates the flames of charity to those who
be otherwise. fire,
so the
with love,
Him
Holy Communion ; accordingly, St. Mary St. Catherine of Sienna, St. Teresa, Pazzi, Magdalen St. Philip Neri, St. Francis Xavier, and thousands of others, by their frequent communions, became, as it were, furnaces
receive
in
of
of divine love.
"Do
you not
Paul
feel,"
said St.
to his brothers in religion, do you sible of the divine fire in your hearts, after "
Vincent of
not become sen
having received "
Holy Eucharist? In proof of the strength of love which souls derive from Holy Communion, I might appeal to the ecstasies and rap tures which so many souls have experienced at the reception of the most Holy Eucharist. What were all these favors the adorable
Body
of Jesus Christ in the
but flames of divine
love,
enkindled by this heavenly
fire,
were, destroyed in them themselves, and con formed them to the image of their Saviour ? Or I might
which, as take
my
it
proof from those sweet tears which flow from the
eyes of so many servants of God when at the communionBut I have a better rail they receive the Bread of Heaven. I mean suffering. proof than these transports of devotion This the true test of love. St. Paul says that the Christian :
gloriss in tribulation, because the charity of God is poured out into his heart ; and so the Holy Eucharist, by infusing
love into our hearts, gives us strength to suffer for Christ. In the life of St. Ludwina, who was sick for thirty-eight *St. Lukexii.
49.
HOLY COMMUNION. years uninterruptedly,
we read
467
that, in the beginning of her
sickness, she shrank from suffering.
By
a particular dis
position of Providence, however, a celebrated servant of God, John Por, went to see her, and, perceiving that she
was not quite resigned
to the will of God, he exhorted her meditate frequently on the sufferings of Jesus Christ, that by the remembrance of His Passion she might gain cou to
She promised to do so, and rage to suffer more willingly. her promise ; but she could not find any relief for
fulfilled
Every meditation was disgusting and unpleasant, and she began again to break out into her usual complaints. After a while her director returned to her, and asked her how she had succeeded in meditating upon our Lord s Pas "0 sion, and what profit she had derived from it. my father! "she answered, "your counsel was very good in deed, but the greatness of my suffering does not allow me to find any consolation in meditating on my Saviour s sorrows." lie exhorted her for some time to continue this exercise, no her soul.
matter how insipid soever it might be to her ; but perceiving at last that she drew no fruit from it, his zeal suggested an
He gave her Holy Communion, and after Till now /have exhorted you wards whispered in her ear
other means.
"
:
to the continual
medy hort
remembrance
for your pains, but you."
Behold
!
now
of Christ let
s
sufferings as a re
Jesus Christ Himself ex
no sooner had she swallowed the
sacred Most than she felt such a great love for Jesus, and such an ardent desire to become like unto Him in His suffer
broke out into sobs and sighs, and for two weeks was hardly able to stop her tears. From that moment the pains and sufferings of her Saviour remained so deeply impressed upon her mind that she thought of them all the time, and thus was enabled patiently to suffer for Him who, for the love of her, had endured so many and so great pains and torments. Her disease at last grew so violent that her ings, that she
flesh
began
to corrupt
and
to be filled with
worms, and the
THE GREAT
468
putrefaction extended even internally, so that she had tc most excruciating pains. But, comforted by the example of Jesus Christ, she not only praised God and suffer the
thanks to
gave
Him
for all her sufferings, but even vehemently desired to suffer still more ; nay, by meditating on the Pas sion of Jesus Christ, she was so much inflamed with love
that she used to say it was not she who suffered, but her Lord Jesus Christ who suffered in her."* "
Thus, by Holy Communion, this saint received a grace by which she has merited to be numbered among the most pa tient of saints. this
Nor
this a single case. Animated by Lawrence braved the flames, St. Vin~ Sebastian the shower of arrows, St. Ig is
heavenly food, St.
cent the rack, St.
natius, Bishop of Antioch, the fury of lions, and many martyrs every kind of torture which the malice of the devil could invent, content if they could but return their Saviour love for love, life for life, death for death. oilier
embraced the very instruments of even exulted and gloried in them. of the
Holy Eucharist them coin-age and joy
;
They
their tortures; yea, they
Now, this was the effect this life-giving bread imparted to in every pain and trial. For this
in the early times of the persecutions, all Christians, in order to be prepared for martyrdom, received the Blessed Sacrament and when the was every
very reason,
day
;
danger
too pressing for them to assemble together, they even car ried the sacred Host to their own homes, that they might
communicate themselves early in the morning. f It was for the same reason that Christ instituted the Holy Eucharist just before His Passion, that He might thereby fortify His apostles for the trials that were coming on them. It is true we have not so fierce a conflict to endure as the Chris early
tians had, nor has
any one such a dreadful sickness as St
*
Surius, 14 April, in Vita S. Ludwince, part i. c. 14. The same was done by Mary, Queen of Scots, during her captivity in England, when she was deprived of the ministry of a f
priest.
HOLY COMMUNION.
469
Ludwina had; but, in our lighter trials, we have also need of this fortitude of love, nor is it refused to us. Multi of pious souls confess that it is the Holy Com munion alone which keeps them steady in the practice of virtue, and cheerful amid all the vicissitudes of life. How often do we hear such souls declaring that on the days they do not receive communion they seem to themselves lame and miserable everything goes wrong with them, and all their crosses seem tenfold heavier than usual. But when, in the morning, they have had the happiness of partaking of the
tudes
;
Body of Christ, everything seems to go well the daily an noyances of their state seem to disappear ; they are happy and joyous words of kindness seem to come naturally in ;
;
and
no longer the burden which once it Mar truly wonder-working sacrament vellous invention of divine Love surpassing all power of their mouths, seemed to be.
life is
!
!
When the speech to describe or thought to fathom. children of Israel found in the fields the bread from heaven God Manhu
which "
it
"
was.
gave them in "
So, after all
the
they called it they did not know what that we have said of the true Manna,
What is it?
wilderness,
"because
the Sacrament of the Holy Eucharist, we are unable to comprehend it.
"
bread
we must confess that
Man
docs not live on
He
has a higher life than that which is nou rished by the fruits of the ground a spiritual and divine life and this life is nourished by the body of Christ. Hid alone."
;
den under the sacramental form, our divine Saviour comes down to make us more and more acceptable to Him to ;
preserve us, in this dangerous world, from mortal sin ; to make us true children of God ; to console us in our exile ; to give us a pledge of
our eternal happiness to shed abroad our hearts the love of God. And as if this was not enough, O and as if to set the seal on the rest, He is sometimes pleased to make His own most sacred body supply the place of all in
;
"
other nourishment ;.nd miraculously to sustain even the na-
THE OREAT BANQUET:
470
His servants by this sacramental food. St. Catherine of Sienna, from Ash Wednesday to Ascension day, took no other food than Holy Communion.* A certain holy virgin of Rome spent five whole Lents without tasting anything else than the Bread of Angels, f tural life of
Nicolas de Flue, for fifteen successive years, lived with out other nourishment than the sacred Body of our Lord.J And St. Liberalis, Bishop of Athens, fasted every day in the week, taking nothing whatever, not even the Blessed
Sacrament, and on Sunday his only nourishment consisted ; yet he was always strong and vigor ous^ We can but repeat, wonder-working sacrament! of this heavenly food
We
are at a loss
what
to say.
No wonder Church
that the apostles and the Fathers of the taught the Christians to communicate every day.
"
Continuing daily with one accord in the Temple, and breaking bread from house to house, they took their meat with gladness and simplicity of heart." The best inter ||
preters understand this of daily communion. St. Jerome and the earliest writers testify to this fact, and hence St.
Thomas says It is certain that in the early ages all who assisted at Mass received Holy Communion." St. Ambrose "
:
Receive the Holy Eucharist every day, if says :f permitted, so that each day it may become useful to you." St. Basil "
says
**
"
:
It is useful to
pate of the
communicate every day, to partici The Holy Body and Blood of Jesus Christ." "
says St.
"
Augustine, your daily bread, neces The Council of Trent taught the same sary for this lifc."tt doctrine to her children: "The -sacred and holy synod Eucharist,"
is
would fain indeed that at each Mass the faithful who are present should communicate, not only by spiritual desire, but *
Surius, 29 April. Simon Majolus Canicular. Collet iv. P. Nat. L. IV., Collat. Sanct. c. xciii. ** I Acts ii. 46. Epist. ad Caesar.
+ Cacciaguerra.
{
8
Lib. v. de Sacr.
+t Homil.
xliii.
c. 4.
in Quinqua.
HOLY also
And
COMMUNION.
471
* by the sacramental participation of the Eucharist/" the holy council, f in the most touching appeal, exhorts
The holy synod, the faithful to frequent communion with true fatherly affection, admonishes, exhorts, begs, and beseeches, through the mercy of our Lord, that all mindful "
:
of the exceeding love of our Lord Jesus Christ, who gave His own soul as the price of our salvation, and gave us His
own
flesh to
eat,
would believe and venerate those sacred
mysteries of His Body and B iood with such constancy and firmness of faith, with such devotion of soul, with such piety and worship, as to be able frequently to receive that superstantial bread, that it may be to them truly the life of the soul and the perpetual health of their mind, and that,
being invigorated by the strength thereof, they may, after the journeying of this miserable pilgrimage, be able to arrive at their heavenly country, there to eat, without the veil, that same Bread of Angels which they now eat under the
sacred
Pope Benedict XIV.J expresses the ardent
veils."
desire of seeing renewed in the Church the fervor and daily The communion of the first centuries. St. Thomas says "
:
yirtue of the sacrament of the Eucharist salvation
;
therefore
it
is
useful that
in it every day, so as to partake each
is
to give to
we should
day of
man
participate "
its fruits.
St.
Charles Borromeo says: "Let the pastors and preachers frequently exhort the faithful to the salutary practice ot frequent communion, by the example and practice of the primitive Church, by the words and testimonies of the Fathers of the Church, and, finally, by the sentiments of the Council of Trent, which wishes us to communicate each
time that we assist at
After these exhortations of
Mass." ||
to receive Holy Com munion after these reflections on the great benefit which we reap from the frequent reception of the Bread of Angels,
the Fathers of the
Church frequently
;
xxii. c. vi.
Pars
iii.
quest
.
80,
+ Sess. xiii.
art . 81 .
c. viii.
i. page 440 p 74
t Bullar. torn. I
Council
iii
.
.
.
THE GREAT BANQUET:
472
we might naturally expect to find men eager often to avail themselves of a means of grace so rich and so powerful. But our greatest misery is that we are blind to our true
Such is the deceitfulness of sin and the sub happiness. of the devil that almost every one has some reason to tlety give why he at least should not receive communion fre quently.* * By frequent communion the approved writers of the Church under stand communion every day several days in the week, or at least oftener than once a week. St. Alphonsus Liguori, the learned bishop and doc tor of the Church, repeats again and again that communion once a week is not frequent communion. The holy doctor says Monthly or weekly communion cannot be called frequent, on account of the great coldness of these miserable times for, according to the ancient discipline of the Church, it should be called rare rather than frequent. To receive Holy Communion every day, or several times a week, we must be free, not only from mortal sin, but also from every affection for or attachment to deliberate venial sin." Pope Benedict XIV.* Confessors should says not allow frequent communion to those who, avoiding mortal sin, yet "
:
;
"
:
retain an affection for venial faults, of
which they do not wish to correct an error to grant frequent com munionthat is, several times in the week to those who commit venial faults, for which they retain an affection, and of which they do not wish to rid themselves. Hence a person who commits deliberate venial sins by telling wilful lies, by vanity of dress, by wilful feelings of dis like, by inordinate attachments, or is guilty of other similar faults which he knows to be an obstacle to his advancement in perfection, and who does not endeavor to correct these defects, especially if these defects were against humility or obedience, that person cannot be permitted to communicate oftener than once a week."t From this, however, it does not follow that the frequent communicant must avoid all venial To be exempt from venial sin is one thing, and to be exempt from sins. an affection to venial sin is another. The Council of Trent teaches $ that it is impossible, without a special privilege of grace, to avoid all venial That privilege belonged to the Immaculate Mother of God alonesin. A. holy soul may and will sometimes fall into venial faults, but she retains no affection for them as long as she hates and detests them, and themselves."
St.
Alphonsus says
"
:
It is
endeavors to avoid them for the time to come. On the other hand, the an affection for those venial faults, which she continues to com
soul has
mit, into effort to
De Syn. t
which she easily and frequently falls, without making any avoid or correct them. St. Francis de Sales says We can "
:
lib. vli. c. 12, n.
Sess. vi. c. xxiii.
.
t Praxis clxix., and Spouse of Christ, p. 686.
HOLT COMMUNION.
473
In former times Christians were accustomed to communi cate every day, and then their lives were holy, and edifying, and chaste, and humble ; and infidels and heretics, struck
were converted in crowds by the purity of their manners, to the faith. But, in after-ages, luxury crept in, and the flesh had sway, and too many grew cold in the world and And now love and lost their relish for this heavenly food. what can the Church do to cure the evil ? If she were to
make
it
obligatory to receive
Holy Communion frequently,
never be perfectly exempt from venial sins, but we can very well avoid all affection to venial sin. Truly it is one thing to tell a lie once or and an twice, with full deliberation, in a matter of little importance, other thing to take pleasure in lying, and to be addicted to that kind of Affection to venial sin is contrary to devotion it weakens the sin. the door to strength of the soul, prevents divine consolations, opens it renders it extremely temptations, and, if it does not kill the soul, ;
hap weak, and it is in this that it differs from venial sins these do not injure it much pening to a soul, and not there continuing long, but should the same venial sins remain in the soul by the affection it last
;
;
them, they cause it to lose the grace of devotion." * Alphonsus allows one exception to this general rule. He says It is sometimes good and desirable to allow frequent communion to those who are in danger of falling into mortal sin, that they may re ceive grace and strength to resist the temptations." And the holy doctor of the Church relates "that a certain nobleman was so habit sin that he despaired ually addicted to a certain grievous and sensual
feels for
:
St.
"
of overcoming his bad habit. Having communicated every day for several weeks, according to the advice of his confessor, he was at last over him so long, entirely delivered from the vice which had tyrannized and never afterwards committed sin against the holy virtue of purity." of venial person, then, who endeavors to avoid and rid himself mental prayer according to the capacity and state of
A
faults,
performs
his life, says the beads spiritual reading,
and hears Mass on week-days, makes
performs
all his actions
daily his
with the intention to please
of practises little acts of humility, self-denial, and mortification the senses, watches and obeys the inspirations of God, pays a visit to Jesus Christ in the Blessed Sacrament, and to the Blessed Virgin, is a If any one finds by expe very fit subject for frequent communion. "that by daily communion the fervor of his rience," says St. Thomas,
Go 1,
"
is increased, and his reverence not diminished, such a person ought communicate every day." *
love to
Prula, Num.
149
*
In 4 Sent.,
2, 9, 8,
Art-
1
THE GREAT
474
B
she would run the risk of multiplying mortal sins, and of plunging her imperfect members more deeply into guilt
She uses, therefore, a wise and loving moderation, and, as a tender mother, when every other expedient fails, speaks sternly to her sick child, and forces it to take the food or medicine which is absolutely necessary to life she enjoins, under pain of mortal sin, a single communion in the year, as the least wliich can be required of a Christian. But is this all that she wishes us to do ? Oh no. She desires ;
!
that
we should continually nourish
Bread of
Life.
with the In the Council of Trent she bewails the ourselves
disuse of daily communion, and earnestly exhorts all the faithful to a frequent use of this sanctifying food.
do you communicate so seldom ? But you may say, I do not see any necessity for it There are many others who do not receive oftener than I once or twice a year and yet they are good do, that is
Why
2.
!
yea, as good as those who receive very often. not dispute your assertion. No one knows the heart of another, and I rather wish that you should form as
Christians I
;
will
you can of your neighbors who dc I say of all those who go of ter to comniunion that they are exactly what they ought to be. But scarcely any one will affirm that persons who commu nicate but once or twice a year are, generally speaking, as exemplary in their conduct as those who communicate fre Point out to me those whom you consider the quently. most pious; who live in the world without following its manners or adopting its principles who, when adversity overtakes them, are calm and resigned to the will of God, charitable a
judgment
not receive often.
as
Neither will
;
and,
when
it
overtakes their neighbor, are ready for every
act of charity ; who are meek and kind, rich in good works and fond of prayer ; who are constant in their attendance at Mass, diligent in seeking spiritual instruction, faithful in their duties, and edifying in their conversation and I will
HOLY COMMUNION.
47
snow you these same persons regularly at the altar every month, fortnight, or week yes, even oftener. Grant that, among these frequent communicants, there is but one who lives a truly devout life, you have sufficient evidence of the fruit of this sacrament for you know that no one can live without the holily grace of God, and that this sacrament was instituted to impart grace to us in an abundant measure. am come that they may have life, and that they may have it more abundantly."* But, after all, is this the ;
;
"I
proper way to reason ? Do not ask whether others are good You know a Christians, but whether you yourself are. good Christian means something more than one who docs not rob or commit murder, or such like crimes. A good Christian means a person who endeavors to keep his heart pure in the sight of God, and to overcome pride, envy, ava rice, unchasteness, and gluttony, to which his lower nature is so prone. Now, do you find wit-hin you no sting of the flesh ? no movements of hatred or desires of revenge ? no rebellion
man who,
of pride ? Palladius tells the story of a young after endeavoring for a long time to corrupt a
woman, and finding her chastity proof his assaults, sought to revenge himself upon her the intervention of the devil. By the permission
virtuous married
against
all
through
^f God, the evil one caused her to assume the appearance of a wild beast, and her husband, greatly distressed at so
horrible a transformation, took her to St. Macarius, that by his prayers and blessing she might be delivered from the malice of the devil. The saint easily effected this by his power with God ; and after the good woman was restored to
her natural appearance, he gave her this advice In future go oftener to communion than you have hitherto done for know that the reason why God permitted you to appear in such a form is your negligence in not received com "
:
;
having
munion
for five successive weeks.
*Johnx.
10.
So
it
has been revealed
THE GREAT BANQUET:
476
me from on
high: remember it, and take it to heart." and you stay away for five months, yea, for an entire year, and find no necessity for receiving oftener ? And do you think the devil has been idle, and that no hide to
Five weeks
!
ous transformation has taken place in your soul in the eyes of the angels ? Has not your soul become a sow in
impu
a tiger in rage ? or a viper in treachery ? or a filthy creeping worm in its low and grovelling affections ? I leave it to yourself to answer. God grant that it not rity ? or
be
so.
I
know
may
that
the testimony and experience of their efforts and continual use of
it- is
the saints that, with all the sacraments, they found
it
a hard thing to keep their
hearts clean; and if for a short time they were prevented from receiving the Bread of Heaven, their hearts became
withered and dry, and they exclaimed am smitten as and my heart is withered, because I forgot to eat my Bread."* I also know that Holy Scripture says: "They :
"I
grass,
that go far from Thee shall perish." f And now, dear reader, I think you have
come to the same no valid excuse for not communicat ing frequently, and that, for the most part, they who ex
conclusion, that there
is
cuse themselves are influenced by a secret unwillingness to lead a Christian life in good earnest.
Their desjres are low
and grovelling they have more relish for the food of the body than for the food of the soul. With the Israelites in the desert, they prefer the good things of Egypt to the manna that comes from heaven and their taste is so cor ;
;
rupted by the impure pleasures of the world that they can. find no delight in the sweet fountains that How from the Saviour s side. They are unwilling to practise retirement.,
detachment from creatures, and self-denial. They stay away from communion as long as they can, in order to avoid the rebuke of Jesus Christ for their sensuality, pride, vanity, uncharitableness, *
Pa. c.
5.
and
sloth.
Miserable are the cont Ps. Ixrii. 2T
HOLY COMMUNION.
477
Not being able to sequences of such a course of conduct. find true peace of heart in religion, such men seek their consolation in exterior things, and multiply faults and im And perfections in proportion as they withdraw from God. what is most lamentable is that not unfrequently their venial sins lead them into mortal sins, and that they live in such a state for months, remaining in constant danger of being overtaken by a sudden and unprovided death, the just
punishment of their ingratitude and indifference towards Jesus Christ. I
have said
cases in
"for
the most
which reluctance
for I
part"
know
there are
sacrament proceeds from a vain fear of irreverence inspired by the teaching of misguided men. St. Vincent of Paul, when speaking of this subject, used to relate the following "A noble story and pious lady, who had long been in the habit of commu to receive this
:
nicating several times a week, was so
unhappy
as to choose
for her confessor a priest who was imbued with the principles of the Jansenistic heresy. Her new director at first allowed
her to go to Holy Communion once a week but, after a while, he would not permit her to go oftener than once a The fortnight, and at last he limited her to once a month. ;
lady went on in this way for eight months, when, wishing to know the state of her soul, she made a careful self-exami
nation
;
but, alas
!
she found her heart so full of irregular
appetites, passions, and imperfections, that she was actually afraid of herself. Horror-struck at her deterioration, she t
exclaimed
Miserable creature that
:
have I fallen all this
mine
?
end
How wretchedly am
!
What
?
I see
!
I see
is
I
I
am
living
!
!
how deeply Where will
the cause of this lamentable state of
!
It is for
no other reason than
for
my having followed these new teachers, and for having abandoned the practice of frequent communion. Then, giving thanks to God, who had enlightened her to see her error, she
renounced her
false
guide and resumed her former
THE GREAT BANQUET:
478
Soon after she was enabled to get the better of and passions, and to regain tranquillity of heart. how effectually do such men perform the work of the
practice. her faults
Oh
!
3
The
devil.
cially the
mankind has nothing so much men back from the means of grace, espe
great adversary of
at heart as to keep
Blessed Eucharist.
In his warfare against the
faithful, he acts as the nations bordering upon Abyssinia are said to do in their conflicts with the inhabitants of that
country.
The Abyssinians
are
known
to observe a
strict
fast of forty days at a certain period of the year, and it i the cruel custom of their enemies to wait until they are
weakened by this long abstinence, and then to rash upon them and gain an easy victory. Thus, I say, it is with the a forty days fast from the Blessed Sacrament is a rich devil ;
It is his greatest delight to keep men altar. from the Every excuse for staying away from away Holy Communion is legitimate in his eyes every doctrine which teaches that it is useless or hurtful to frequent the
conquest for him.
;
Holy Eucharist is stamped with his approval every taunt with which a tepid Catholic upbraids his more fervent brother for nourishing his soul often with the Bread of Life ;
music in his ears. And he is in the right for let men but once be persuaded to deprive themselves of the strengthen is no ing Body of Jesus Christ, and the work of Satan When the soul is weak in grace, by reason longer difficult. of long abstinence from the Flesh of Jesus Christ, then the evil one comes down upon it with his strong temptations, Once and, almost without resistance, makes it his slave. more, those who discountenance frequent communion do the
is
;
devil s work. They give hell much pleasure, and deprive our Lord of great delight. It is on this account that our Lord so often visits with severe punishments those who dis
suade others from receiving Him. A woman who mocked St. Catherine of Sienna for going so often to Holy Commu died nion, on her return home, fell down to the ground and
HOLT COMMUNION.
479
instantly without being able to receive the last sacraments. Another woman, who had committed the same offence, be came crazy all at once. Nay, even where the fault was much slighter,
God has shown His
in the habit of receiving
her superioress,
displeasure.
St.
Holy Communion
disapproving, forbade
Ludgardis was
very often, but
her
doing so in
The
future.
saint obeyed, but, at that very moment, her fell sick, and had to suffer the most acute superioress pains.
ment
At
last,
suspecting that her sickness was a punish
for having interdicted frequent
communion
to
Lud
withdrew the prohibition, when, lo her pains immediately left her, and she began to feel better. Come, Christian to the heavenly banquet which then, your gardis, she
!
!
divine Saviour has prepared for you. Jesus Christ desires to unite ready." "Behold,"
Open
He
to me,
filed; for
"I
sister,
head
my
drops of the
says,
my
is
night."
full
He
beloved, of dew,
All things are
Himself to you. the door and knock.
stand at
my
"
my
and
dove,
my
my
unde-
locks of the
has waited for you through a
long night of sin, and now that He has restored you to the state of grace by the sacrament of penance, He wishes to take up His abode in your heart, and to enrich you with His graces. Let no temptation whatever keep you from so great a good. With St. Mary Magdalen of Pazzi say: "I would rather die than omit a communion permitted by
As
often as your director advises you, go for your Lord with confidence and simplicity of heart; and reply to those who blame you for communi cating so often as St. Francis de Sales advises you to do. obedience."
ward
"If,"
to receive
says he,
often, tell
"they
ask you
them that two
nicate frequently
:
why you communicate
classes of persons should
so
commu
the perfect to persevere in perfection,
and the imperfect to attain perfection the strong not to become weak, and the weak to grow strong ; the sick to be cred, and the healthy to prevent sickness. And as to ;
THE OREAT BANQUET:
480
them that, because you are imperfect, weak, and infirm, you stand in need of communion."* Tell them you wish to become patient, and therefore you must that you wish to become receive patient Saviour
yourself, tell
your meek, and therefore you must receive your meek Saviour ; that you wish to love contempt, and therefore you must receive your despised Saviour ; that you wish to love crosses, and therefore you must receive your suffering Saviour that therefore you must receive you wish to love poverty, and to become strong against wish that Saviour you your poor the temptations of the devil, the flesh, and the world, and therefore you stand in need of your comforting and strength He that eateth has said: ening Saviour. Tell them He I wish to live, and therefore I live by me." shall flesh my that He may live in me and I in receive Jesus, my life, ;
;
;
"
"
whose words you put your trust, will jus Him He, will continually grow stronger in virtue soul tify you your more and more pure your passions become will heart your will become weaker, your faith more lively, your hope more you will receive grace tc firm, your charity more ardent and when at youi live in the world as an heir of heaven in
"
!
;
;
;
;
;
last
you
the priest comes to administer will be able to say with a great saint
hour the
Holy Viaticum,
:
Food of the hungry, Rope of the sad,
Pardon of sinners
Rest of the weary, Bliss of the glad ; Stay of the helpless, Strength of the weak,
Guide
Contrite become,
Life of the lifeless, Joy of the joyless,
Crown
of the
meek
;
Nurture of angels,
Manna from
heaven,
Comfort of mortals, Quickening leaven
to all
wanderers
Seeking their home ; Pledge of salvation.
Refuge in death, Sacred oblation, Seal of our faith ; Peace to the troubled, Tempest-tossed mind,
Balm to the wounded, Eyes to the blind Hail Son of Mary, ;
!
;
* Introduction to
a Devout
Life,
c..
2L
HOLY COMMUNION. Sacrifice pure
Hail Hail
!
I
!
I
With Thee
;
adore Thee, implore Thee,
Keep me secure Bound by Thy love, Bound till in heaven ;
481
in light,
Reigning in glory, Filled with Thy mercy, I shall for
In Thine
ever
own
sight
Banquet abov,
CHAPTER XXVI. NECESSITY OF PRAYER.
THERE
was a certain
man who
for years
had been trying
-*-
to lead a life of perfection. Although a hard-working man, and obliged to rise between three and four o clock
He every morning, he gave a good deal of time to prayer. was devout to the Blessed Virgin, and said his beads every
He kept the fasts of the Church most scrupulously, day. and imposed on himself the penance of abstaining from meat every Wednesday and Saturday. He went to Holy Communion every Sunday. He was fully impressed with the conviction that his life was given him to serve God and save his soul. One day the tempter put intoxicating liquor way of this man. He drank and drank again, and became a drunkard, and finally ended his life by cutting Almost saved, his throat in a fit of drunken madness. in the
almost at the door of the kingdom of heaven, almost in possession of a glorious eternal crown, and yet all lost forever. All his fasts, his prayers, his communions, his labors, his sufferings, his merits, lost for ever through drunken de
Had he only persevered a little longer, had he only struggled on a little more, at his death the priest would have sung the Requiem Mass over his body as over that of a
spair.
Baint. is
Now
offered
church
;
no holy Mass is sung, no prayer of the Church for him. His corpse cannot be brought to the cannot be buried in consecrated ground. It is
up
it
by frightened relatives past the closed doors of the church, and cast into unhallowed ground. This melancholy example shows us how necessary it is to carried
persevere in the grace of
God
till
death,
if
we would obtain
NECESSITY OF PR A YER. eternal
Our
life.
when He shall be
divine Saviour taught us this great truth that shall persevere unto the end, he St. Paul the Apostle tells us the same
He
"
said
483
:
saved."*
truth in other words
"
:
He
that striveth for the mastery
is
not crowned except he strive lawfully." f By this he means that no one shall be crowned with life everlasting unless he fight manfully until death against his enemies, the devil, the world, and his own corrupt nature. Ever since the fall of our first parents, every man, the moment he arrives at the use of reason, engages in a war
fare with the world, the flesh,
and the devil
three powerful
who
are actively employed, every instant of our enemies, life, in laying snares for the destruction of our souls. the devil goeth about like a roaring St. Peter says that "
whom
may devour." J It was this arch and Eve to eat the forbidden Adam who enemy persuaded fruit who prevailed on Cain to slay his innocent brother Abel who tempted Saul to pierce David with a lance. It was he who stirred up the Jews to deny and crucify Jesus who induced Ananias and Saphira to lie Christ our Lord who urged Nero, Decius, Diocletian, to the Holy Ghost lion,
seeking
he
;
;
;
;
Julian, aiid other heathen tyrants to put the Christians to He it was who inspired the authors of a most cruel death.
such as Arius, Martin Luther, and others, to reject the authority of the one, true, Catholic Church. In like manner the devil, at the present day, still tempts
heresies,
all
men,
especially the just,
and endeavors to make them numberless souls to indif
He tempts
lose the grace of
God.
ference towards
God and
own
their
them
salvation
;
he deceives
glowing colors the false, he of this world suggests to others the degrading pleasures desire of joining bad secret societies; he tempts many even
many by
representing to
in
;
to
conceal their sins in confession, and to receive Holy others, again, he urges to cheat
Communion unworthily; *
Matt. x.
30.
t
2 Tim.
ii.
5.
Jl Peter
v. 8.
NECESSITY OF PEA TER.
484 their neighbor
he allures some
;
to blind
their reason
by
excess in drinking some he tempts to despair ; in a word, the devil leaves nothing untried which may cause the just ;
He
to fall into sin.
and knows that
this
finds the
weak point
weak point is
for
of every
many
very
The wicked
a strong inclination to the vice of impurity.
knows how
to excite in
man,
maay
them
this degrading passion spirit to such a degree that they forget their good resolutions, nay, even make little account of the eternal truths, and lose all fear of hell
and the divine judgment.
It is
the
universal opinion of all theologians that there are more souls condemned to hell on account of this sin alone than
on account of any other which men commit. But the just must not only wage war against their arch enemy, the devil ; they must also fight manfully against the seductive examples of the world. Were all those who have baptismal innocence to tell us how they came to It was by that corrupt com they would all answer Had panion, by that false friend, that by wicked relative. I never seen that person, I would still be innocent." One lost their
lose
"
:
it,
unsound apple is sufficient to infect all the others near it. In like manner one corrupt person can ruin all those with whom he associates. Indeed, the bad example of one wicked man can do more harm to a community than all the devils in hell united.
manfully
resist
Small indeed
is
the
number
of those
who
bad example.
The just must fight not only against the devil and the Had they world, but also against their own corrupt nature. not this enemy to contend with, the devil and the world would not so easily overcome them. Corrupt nature plays the traitor, and very often gains the victory, even when the other enemies have failed. This dangerous foe is always near, within their very hearts ; and his influence is the more fatal because the greater number of the just themselves do not seem to be fully aware of his existence
;
hence
it is
that
NECESSITY OF PRAYER.
486
they are so little on their guard against his wiles, and fall a prey to his evil suggestions. Ever since the fall of our first parents we are all natu Before Adam had committed sin, he rally inclined to evil.
was naturally inclined to good he knew nothing of indif ference in the service of God, nothing of anger, hatred, ;
cursing, impurity, vain ambition, and the like; but no sooner had he committed sin than God permitted his incli nation to good to be changed into an inclination to evil.
Man, heaven
of
his
own
free-will,
forfeited
he exchanged heaven for
the
kingdom
of
God
for the devil, hell, good for evil, the state of grace for the state of sin. It was, then, but just and right that he should not only acknow ;
ledge his guilt, repent sincerely of his great crime, but that
he should
long as he lived, fight against his evil in by this lifelong warfare, declare himself sincerely for God. When we consider seriously the continual war we have to wage against these tihree powerful enemies when we con sider our extreme weakness and the sad fact that the greater part of mankind do not overcome oven one of their enemies, also, as
clinations, and,
;
we see clearly how terribly true are the words of our Lord Wide is the gate and broad is the way thatleadeth to de How struction, and many there are who go in thereat. :
"
narrow is the gate and strait is the way that leadeth to and few there are that find it."* All who shall find
life; tli is
!
strait
way
?
Who
will
enemies of our salvation
?
be able to conquer these three Whence shall we obtain strength
and courage to struggle bravely against them until death ? As for us, Truly must we exclaim with King Josaphat we have not strength enough to be able to resist this multi But as we know not tude, which cometh violently upon us. what to do, we can only turn our eyes to thee, our God." "
:
*
Matt.
vli. 14.
NECESSITY OF PRA TER.
486
By our own
efforts alone
we
shall never be able to
overcome
even one of our enemies.
This great truth is taught by St. Paul. In his Second thus: "Not that we Epistle to the Corinthians he writes are sufficient to think anything of ourselves, as of ourselves,
The apostle means to is from God."* not even able to think of any say that of ourselves we are Now, if we are not able to good or meritorious thing. think of anything good, how much less able are we to wish but our sufficiency
"
for
anything good
to the Philippians,
!
"
It is
God,"
who worketh
to accomplish, according to
he writes in his Epistle and
in you, both to will
His good
will."
f
The same thing had been declared by God long before I will cause through the mouth of the Prophet Ezechiel you to walk in my commandments, and keep my judgments, "
:
and do
them."
J
of St. Leo, Consequently, according to the teachings man works only so much good as God, in His grace, enables him to do. Hence, it is an article of our holy faith that no
one can do the least meritorious work without God s particu "Without me you can do nothing," says lar assistance. Jesus Christ. God has surrounded us with striking proofs of our weak ness He has permitted the most illustrious men to fall, ;
that
we might and Eve
The
live in fear.
first
man and woman,
the most pious of kings, David ; the most the Prince of the Apostles renowned of sages, Solomon
Adam
;
;
and the Vicar
of Christ, St. Peter, all
fell.
Among the great falls recorded in ecclesiastical history so stand the names of Tcrtullian and Origcn, names once monk, certain that a us tells Macarius St. honorable. IJ
wonderful rupture and having been favored with a into several grievous sins. fell, pride, by many great graces,
after
*
Chap.
* Pkil.
iii. 5.
John xv.
5.
13
-
*
Ezech
Horn.
17.
-
xxxvi>
27
NECESSITY OF PR A YBR.
A
487
his estate to the poor, and set yet afterwards fell into pride and many enormous sins. Another, who, in the persecution, had suffered torments with great constancy for the faith, after
certain rich
his
nobleman gave
slaves at liberty
;
ward, intoxicated with self-conceit, gave great scandal by his This saint mentions one who had formerly lived disorders. a long time with him in the desert, prayed often with him,
and was favored with an extraordinary gift of compunction and a miraculous power of curing many sick persons, was at last delighted with the applause of men, and drawn into the sin of pride, and died an apostate.
Now, when we see Adam in paradise, in a state of inno cence, sustained by great grace, endowed with an excellent mind, with perfect knowledge of natural and divine things, at
the mere word of
please, offend his
a
woman whom he
God and
Creator,
fears
t>
dis
from whose hands he
had just issued, and drag down the whole human race in his fall, what ought we, the children of such a father, corrupt ed as we are by the world, the flesh, and the devil, to fear ?
When we
see David, the
man
according to
God
s
own
heart, fall at a single thoughtless glance at a woman into the commission of two enormous sins, in which he remained for a whole year without realizing their heinousness ; when Prince of the Apostles, after hav we think of St. Peter, "he
abandon his ing promised so solemnly rather to die than Lord, abandoning and denying Him thrice, with oaths and imprecations, at the simple word of a mean servant; when we see how Tertullian, Origen, Osius, the great Bishop of Cordova, and other pillars of the Church were vanquished
and overcome, though they seemed immovably lixed in and all virtues with such striking examples before us of deplorable weakness among the greatest and best, what are we to think of our own weakness in face of the very same enemies who overcame them, unless we are sustained by that all-powerful aid which can come from God alone ?
faith
NECESSITY OF PRAYER.
488
Now, the Lord of mercy gives this strength to all who ask it. To those who pray the Lord has promised to give
for
not only one, two, or a hundred, or a thousand graces, but the lights and graces, without a which
all
are necessary to bring us
and
single exception, to lead us up to eternal
"All glory. things whatsoever believe that you shall receive, and
The Son or
of
God
"
whatsoever";
but, to exclude the possibility of a single He said All things whatsoever
grace being excepted, ask when you pray .
And
"
:
.
.
shall
you
come unto
you."
any one should suppose that this promise applied He has added Every one who asks receive f Every one, without exception, whether he lest
only to the just, shall
you ask when you pray,
they shall come unto you."* was not content with saying, "All things"
"
:
"
be a just man or a sinner, shall receive what he asks ask he must. Prayer, therefore,
is
a universal
;
but
means by which every
single grace necessary to lead us to eternal life tained with infallible certainty, since the Son of
may be ob God has so
In this respect prayer differs from the sacra ments, from penitential works, and the other means which God has given us to obtain eternal life. These are particu lar means, each producing or procuring particular promised.
But
to
none of
these,
nor to
all of
them put
graces. together, with
out prayer, has God promised all the graces necessary for eternal life. Prayer is the only means to which He has
promised all the efficacious helps and graces necessary for our salvation. It is a means given to all, without excep tion for God gives the grace of prayer to the most hard ened sinners as well as to the most of the and ;
holy just has given it to every adult that ever lived, from the time of Adam to the present day. By making a good use of this grace of prayer the worst sinner may obtain, as in fallibly as the greatest saint, every efficacious grace neces;
He
*
Mark xl.
24.
t
Matt.
vii. 7.
NECESSITY OF PRAYER. for
sary
his
salvation,
489
and may thus secure everlasting
glory.
Prayer is that powerful aid which God has given to every one to preserve His grace and friendship. God, in the nat has ordained that man ural order," says St. Alphonsus, "
"
should be born naked and in want of ries of life
;
but as
He has
given
many of the necessa. him hands and understand
ing to provide for all his wants, so also in the supernatural order man is born incapable of remaining good and obtain
ing salvation by his own strength but God, in His infinite goodness, grants to every one the grace of prayer, and wishes that all should make constant use of this grace, in order ;
thereby to obtain
Even though
all
it
other necessary
graces."
should seem that
all
is
lost,
that
we
cannot overcome the temptations of the devil, that we can not avoid the bad example of the world, that we cannot re sist
the revolts of corrupt nature, let us
St.
Paul assures
God
is
faithful,
and
remember
with the temptation, that we
But we must
also
may
remember that God
that, as
will never suffer us
tempted beyond our strength, but
to be also,
us,
will
make
issue,
be able to bear
it.*
will give us strength
hour of temptation, only on condition that we pray that we pray for it earnestly, pcrseveringly. God," does not command what is impossible; St. Augustine, says if He commands you to do something, He admonishes you at the same time to do what you can, and to ask Him for His assistance whenever anything is above your strength, and He promises to assist you to do that which otherwise
in the
"
for
it ;
"
would naturally be impossible
for
you
to
do."
God
does not give to the saints even grace to fulfil dif ficult precepts or duties, unless they pray for it. God, with
out our asking it, gives us all grace to do what is easy, but not what is difficult. The saints are only promised grace to * Oor. x- 18.
NECESSITY OF PR A TER.
400
pray for strength to do what
is
violent temptations. Father Segneri relates that a
difficult,
and to overcome
young man named Paccus
do penance for his sins. he was so violently assaulted by penance it impossible to resist them any that he though temptations As he was often overcome by them, he began to longer. he even thought of taking ava despair of his salvation He said to himself that if he must go to hell, it his life. were better to go instantly than to live on thus in sin, and took a poi thereby only increase his torments. One day he retired into a wilderness in order to
Af ter some
years of
;
sonous viper in his hand, and in every possible manner urged but the reptile did not hurt him in the least. bite him there are so many who do not cried Paccus, God
it to
;
"
"
"
!
wish to
At
and I, who wish so much for death, cannot Poor moment he heard a voice saying to him
die."
die,
"
this
:
do you suppose you can overcome temptations by strength ? Pray to God for assistance, and He will help you to overcome them." Encouraged by these most to he fervently, and soon lost all pray words, began For him, He ever after led a very edifying life. his fear. who is assailed with temptation, St. Isidore, then," says there is no other remedy left than prayer, to which he must wretch
I
your own
"
"
have recourse as often as he is tempted. Frequent recourse * to prayer subdues all temptation to sin." After St. Theodore had been cruelly tortured in many dif ferent ways, he was at last commanded by the tyrant to stand on red-hot tiles. Finding this kind of torture almost
too great to endure, he prayed to the Lord to alleviate his Lord granted him courage and fortitude sufferings, and the
endure these torments until death, f St. Perpetua was a lady of noble family, brought up in the greatest luxury, and married to a man of high rank. She had everything to to
* Lib. III. f
de
Summo
Bono, chap.
Triumph* of the Martyrs.
By
viii.
St.
Alphonsus.
OF
P
/; .;
YUR.
491
her cling to this world; for she had not -only her hus also a father, a mother, and two brothers, of whom but band, she was very fond, and a little babe whom she was nursing. She was only twenty-two years of age, and was of an affec tionate and timid disposition, so that she did not seem nat
make
to endure martyrdom with courage, or to bear the separation from her babe and her aged parents, whom she loved so much. Although Pcrpetua loved Jesus, tor yet she could not help trembling at the thought of the
urally well fitted
When she was first tures which she would have to suffer. thrown into prison, she was very much frightened at the she was half-suffocated with the darkness of the dungeon heat and bad air, and she was shocked at the rudeness of the soldiers, who pushed her and the other prisoners about; for she had always lived in a splendid palace, surrounded with every luxury, and had been accustomed from her child hood to be treated with respect. If, then, she shrank from these little trials, what should she do when she was put to the torture, or when she had to face wild beasts in the am phitheatre ? She was conscious of her own weakness, and at first trembled; but she knew that the heroic virtue of the martyrs did not depend on natural courage und strength she knew that if she prayed to Jesus, He would give her strength to bear everything, so that the grace of God would shine out most brightly in the midst of her natural weak A few days after she was put in prison she was bap ness. tized and as she came out of the water, the Holy Ghost inspired her to ask for patience in all the bodily sufferings which she might be called on to endure so she began to and from that time she so calm became pray very fervently, and so joyful that in spite of all her sufferings she was able to cheer and comfort her fellow-sufferers. It was by prayer that the saints were enabled to overcome all their temptations, and to suffer patiently all their crosses and persecutions until death the more they suffered, the ;
;
;
;
;
NECESSITY OF PR A YER.
492
more they prayed, and the Loid came "
He shall cry to am with him in
me,"
I
says the Lord,
"
to their assistance.
and
I will hear
tribulation, I will deliver
him
him, and
;
will
him."*
glorify
This truth we learn especially from the angel who de scended with the three children into the fiery furnace. The angel of the Lord went down with Azarius and his The angel of the Lord companions into the furnace, had descended into the flames before them, otherwise they would have been immediately consumed but they did not "
"f
;
him
until they prayed to God. After having prayed, they saw how the angel of the Lord drove the flame of the fire out of the furnace, and made the midst of the furnace
see
like the
blowing of a wind bringing dew.
gel of the
Lord,"
says Cornelius a Lapide,
Thus the an
"
"
gives to under is the
stand that in persecutions and tribulations prayer
Those who pray are always victo only means of salvation. those who neglect to pray give way to temptations, ;
rious
and "
are I
lost."
have known
many,"
says St. Cyprian,
"
and have
who seemed to possess great courage soul, and yet, when on the point of re
shed tears over them,
and fortitude of ceiving the crown of life everlasting, they fell away and be came apostates. Now, what was the cause of this ? They turned away their eyes from Him who alone is able to give strength to the weak. They had given, up prayer, and commenced to look for aid and protection from man. their own natural weakness they looked red-hot gridirons, and at all the other frightful instruments of torture; they compared the acuteness of
They considered
;
at the
the pain with their own strength but as soon as one thinks within himself, I can suffer this, but not that, his martyrdom will never be crowned with a glorious end. It was thus that He alone who they lost the victory. ;
*Ps. xc.
15.
t
Don.
iii.
40.
NECESSITY OF PRA TEH.
493
abandons himself entirely to the divine will, and who looks from God alone, will remain firm and immovable, and persevere to the end. But this can be expected only from him who is gifted with a lively faith, and who does for help
not tremble, or consider
how weak
human
how great nature, but
the tyrant
is
s
cruelty,
who considers only the power of our Lord Jesus Christ, who fights and conquers in His members. No one should lose courage when he has to endure some great bodily or spiritual affliction. Let him or
is
whose battles he
trust in the Lord,
mit any one grant a happy "
to be
fights.
He
will not per-
but
his strength,
tempted beyond
issue to all his sufferings.
Christians, then," says Cornelius a Lapide, a better use of their leisure time than to
make
"cannot
spend
The
saints
will
"
it
in
knew
well that prayer was the power ful means to escape the snares of the devil, and therefore they loved and practised nothing so much as this holy exer prayer."
cise.
King David often prayed to the Lord: "Lord, look upon me, and have me-rcy on me; for I am alone and poor."* I cried with all Lord let my whole heart Hear me, He assures us that he thy hand be with me to save me. \ "
:
;
"
prayed without ceasing. "are ever "My eyes," said he, towards the Lord for He shall pluck my feet out of the ;
says St. John ferred to die rather than to give up snare. "J
Chrysostom,
"Daniel,"
Neri, being one day
commanded
usual, said to one of his fathers
to
prayer."
pray a
"
St.
"pre
Philip
little less
than
I
begin to feel like a brute." Blessed Leonard of Port-Maurice used to say a Christian should not let a moment pass by without :
saying,
"
My
Jesus, have
mercy on me
"
!
"
As a
city fortified
by
says St. John Chrysostom, "cannot be easily taken, so also a soul fortified by prayer cannot be overcome
strong
walls,"
by the
devil.
* Ps. xxiv. 16
The
devil
is
afraid of approaching a soul that f Ps. cxviii.
* Pa.
NECESSITY OF PR A YER.
4&4 prays
;
he fears the courage and strength that she obtains more strength to the soul than fcod
in prayer; prayer gives does to the body. The
more
will she
more the
soul practises prayer, the
be nourished and strengthened
;
and the
T
ess
she practises prayer, the more keenly will she feel her own natural weakness. As plants cannot remain fresh and green without moisture, air, and light, so the soul cannot preserve the grace of
God without
prayer."
A
plant usually prospers only in its native clime. same is true of the soul. The true home of the soul is transplant it, and by which the soul
it
will
not
live.
Now, prayer
is
the
The
God
;
meaM
is preserved in this its true home. Prayer to God, and God to the soul, and thus united the soul keeps This is most emphatically expressed it lives a perfect life.
who does John Chrysostom. Every one," he says, not pray, and who does not wish to keep in continual commu "
"
by
St.
he has lost his life, nay, he has even be insane, for he does not under and he is not con stand what a great honor it is to pray not to truth that the vinced of pray is to bring important nion with God,
lost his reason.
is
dead
;
He must
;
death upon his soul, as it is impossible for him to lead a virtuous life without the aid of prayer. For how can he be able to practise virtue without throwing himself unceas ingly at
Him from whom
the feet of
strength and courage "Which
of the
"
?
alone
comes
all
*
just,"
asks this great saint,
"did
ever
without prayer ? Which of them ever con without prayer ? f Neither any of the apostles, quered nor any of the martyrs, nor any of the confessors, nor any of the holy virgins and widows, nor any of the just in heaven or on earth. Hence all theologians teach that prayer tight valiantly
"
as necessary for the salvation of adults as baptism is for As no infant can enter the kingdom of that of infants. heaven without baptism, so no adult shall obtain eternal is
* Lib. de Orando Deum.
t
Sermo de Moe.
NECESSITY OF PR A YES.
*>
life without asking of God the graces necessary for salvation. Because of this strict and indispensable necessity of asking God s graces, St. Alplionsus tells us that he made it a rule of his order that in every mission conducted by the Redemptorist Fathers there should be a sermon on He says prayer.
that every preacher should, in almost all his sermons, ex hort his hearers to the practice of prayer, and should ad monish them never to cease to call for aid in all their temp tations, at least
Mary as long as
by invoking the holy names of Jesus and
He cautions every confessor not to be content with endeavoring to excite his penitents to sorrow for their sins and to a firm purpose of amendment ; but to be careful also to them the temptation continues.
impress upon
the necessity of praying for grace to be faithful to their reso lutions, and of asking the divine aid as often as they are tempted to offend God. He concludes his book on
prayer
in the following
words
"I
:
say,
and
I repeat,
and
I shall
repeat while I live, that our salvation depends altogether on prayer, and that on that account all writers in their books, all preachers in their sermons, and all confessors in the tribunal of penance should continually exclaim and repeat Pray, pray, and never cease to pray ; for if continue :
you
to
pray your salvation
perdition
We
is
is
inevitable.
secure
;
if
you give up prayer, your
"
must pray for all the graces of which we stand we must be careful to pray for three
need, but
in
graces in
particular First, for the pardon of all our past sins secondly, for the gift of the love of God ; and, thirdly, for the gift of final perseverance, and for the grace to persevere till death :
;
in praying for this great gift. We should ask these three graces not only in our meditations, but also at Mass, after
communion, and
We
in all our spiritual exercises. ought to pray for the pardon of all our past sins ; because we do not know, and shall not know till death, whether first
have been pardoned or not.
The
Scripture
tells
they us that we
NECESSITY OP PR A YER.
496
know not whether we are worthy of love or hatred.* And our sius were forgiven, though God had revealed to us that wash to death till continue still beg of Him we should "to
us
still
more from our "
iniquities
;
sins,
and
to cleanse us
for, after the guilt of sin
from our
has been remitted,
the temporal punishment due to it frequently and generally remains. Among the temporal punishments clue to sin after the remission of its guilt, the saints count the with
From eternity God pre holding of many of God s graces. work out our salvation. to abundant graces pared for us all were these of Some necessary to lead us to a high graces to make us saints ; others were so and of perfection, degree that without them we should necessary for our salvation In not be saved. punishment of sin, even after its guilt has been remitted,
God sometimes withholds both
these
and, therefore, our past sins, after they have been forgiven, may be the cause of our damnation by us certain graces preventing God from bestowing upon without which we shall be certainly lost, Hence the Holy classes of graces
Ghost
tells
;
us not to be without fear about sin forgiven.
In
sine timore." \ order, propitiato peccato noli esse all our past sins, but of the not to secure pardon only then, also the graces which may be withheld in punishment of "
De
we should be them, and particularly the graces without which in our medita and fervently lost, we must pray frequently tions for the complete and entire remission of all our sins, and of all the penalties due to them. By frequent and fer vent petitions for these objects, every one, even the most abandoned sinner, however enormous his crimes may have the chastisement of been, can easily and infallibly avert of God s graces, and sin, which consists in the withholding
thus infallibly prevent the danger of his past sins after their guilt had been being the cause of his damnation
may
remitted. * EcclesL ix. 1.
tEcclui.
v. 6.
NECESSITY OF PRATER.
497
Secondly, we must ask with fervor the gift of God s love. Francis de Sales says that the gift of divine love should
St.
be the object of all our prayers, because it brings with it all the other good gifts of God. Love is the golden chain by which the soul is united and bound to her God. "
Charity,"
says love "
St. Paul, is
the bond of
them that
be loved by
my
*
me."
Father." f
Thomas
:
my
heart.
He
that loveth
me
shall
Charity covereth a multitude teaches that every act of love
merits a degree of eternal glory. first, in the following manner
Thou
"
"
St.
sins."t
love
Every act of us the friendship of God.
perfection."
a treasure which secures to
I love
of
"is
I desire to see
deservest to be loved.
Acts of love "My
may be made, God, I love Thee with
Thee loved by
men
all
as
much
as
Thee as much as much as Thou wishest
I desire to love
the angels love Thee in heaven, and as to love Thee. I offer all I am and have to Thy love and glory for time and eternity ; and I ask Thee, my God to help me to love Thee. I ask Thee to take away from my heart the love of myself and the love of the world, and to
me
!
my
soul with
Thy pure and holy love, that nothing but Thy love and glory and my own fill
I
may
seek
salvation."
Secondly, acts of love may be made by resigning ourselves all things to the divine will, saying: "Lord, make
in
known
to me what is pleasing to Thee I am ready to do it, whatever it may Thirdly, by offering ourselves to God without reserve, saying my God do what Thou pleasest with me, and with all that to me." Such ;
be."
"
:
!
belongs
God are acts of love, very pleasing hence, St. Teresa used to offer herself to Him To rejoice in the infinite happiness fifty times in the day. of God is also a most In begging the perfect act of love. offerings of ourselves to in
His eyes
;
God s love we ought to ask the gift of perfect resignation and conformity to the divine will in all things, particularly in all crosses and afflictions. Thirdly, we grace of
* PTOT.
viil. 17.
t
John
xiv.
2L
1
1 Peter iv.
8.
NECESSITY OF PRATER.
498
must, above all, pray with great fervor in our meditations This is, according to for the grace of final perseverance. Blessed Leonard, the grace of graces ; this is the grace on
which our salvation depends. If God gives it to us, we if not, we shall be lost. This is the gift which distinguishes the elect in heaven from the reprobate if the elect had not got it, they should be lost in hell and if the damned had received it, they should now be in without it It crowns all the other gifts of God glory. shall be saved
;
;
;
;
they shall be a source of greater damnation. This gift God gives to infants without any co-operation on their part, by taking them out of life before they lose their baptismal But St. Augustine teaches that God never innocence. it
gives
any adult that does not pray for it. The grace is a special gift, which we cannot the Council of Trent teaches in these words
to
of final perseverance
merit,
as
:
Aliunde haberi non potest, nisi ab eo qui potens est, eum * We cannot qui stat, statuere ut perseverantur stet." merit it by the sacraments, nor by penitential austeri God has given us only nor by alms-deeds. ties, one means of infallibly obtaining it, and that is by It praying for it continually till our last breath. is not enough to ask this gift once, nor twice, nor for "
our petitions for it must cease only and must be frequently offered in meditation,
a year, nor for ten years
with our
which it
is
life,
the
fittest
to-day obtains
for
it
till
;
time for asking
it
for to-day
to-morrow may
fall
;
God
s
graces.
Whoever asks
but he who does not pray on to-morrow, and be lost.
In the preface to his book on the victories of the martyrs, St. Liguori says that in the History of the Martyrs of Japan it is related that an old man, condemned to a slow
and painful death, remained for a long time firm under torments, but when he was on the point of breathing iast
he ceased
to
recommend himself * Sess. 6, c. xiii.
to
his his
God, denied the
NECESSITY OF PRA TER. faith,
and instantly expired.
499
Hence, in his
treatise
on
to obtain perseverance, prayer, the holy author says that we must recommend ourselves continually to God, morning "
and evening, in our meditations,
at Mass,
communion, and
times, but particularly in the time of temptations, say Assist me, Lord assist ing, and repeating continually all
:
!
keep Thy hand upon me do not abandon me have In order, then, to secure the grace of final mercy on me. perseverance, we must not cease till death to pray con
me
;
;
;
"
And in order to persevere to the end in pray tinually for it. ing for this great gift, we must unceasingly ask of God the grace that we may continue till our last breath to implore it
of
Him.
book on prayer, we wish not to be forsaken by God, we must never cease to pray that He may not abandon us. If we continually beg His aid, He will most certainly assist us always, and will never permit And to se us to lose Him or to be separated from His love. cure this constant aid and protection from heaven, let us be "If,"
says St. Liguori in his
"
careful to ask without ceasing, not only the gift of final per severance and the graces necessary to obtain it, but also to
beg, by anticipation, of the Lord that great gift which He promised to His elect by the mouth of the prophet the l And I will pour out upon grace to persevere in prayer the house of David and upon the inhabitants of Jerusalem :
the spirit of grace and prayer. * Oh how great a gift ia the spirit of prayer or the grace to pray always Let us, then, never cease to ask from God this grace and spirit of !
!
continual prayer. If we persevere to the end in prayer, wa shall certainly obtain the gift of perseverance and every grace we stand in need of ; for God cannot violate his pro
mise to hear
all
who may invoke His
aid."
This grace and
gift of perseverance in prayer is most necessary for all Chris tians, but particularly for those who are exposed to great *
Zach.
xii. 10.
NECESSITY OF PR A TER.
500 dangers, and obligations.
who are at the same time bound by Now, all Christians, and particularly
difficult
parents,
whose obligations to their children are all very difficult, have frequently to discharge duties which are painful and very
and blood, and to combat with violent temptations to neglect these duties and to offend God. The duties of parents to their children are exceedingly difficult. They are bound, first, to instruct their children, or to take care to have them instructed in all those things which are difficult to flesh
necessary to salvation ; to train them from their infancy to habits of virtue ; to make them frequent the sacraments to ;
make them Church
;
commandments of God and of the make them abstain from vice. Secondlyj
observe the
and
to
they are bound
to give their children good example. Thirdly, they are bound to correct and, when necessary, to chastise their children for their faults, particularly as often
them utter blasphemies or obscene words, or find them guilty of theft. Fourthly, they are bound to keep their children away from the occasion of sin. Hence," as they hear
"
Liguori in his sermon on the education of children, parents must, in the first place, forbid their children to
says St. "
go out at night, or to go to any house in which their virtue should be exposed to danger, or to keep bad company. Cast out/ said Sara to Abraham, this bondswoman and her son. Sara wished to have Ishmael, the son of Agar, banished from her house, habits."
lest Isaac
Bad companions
should lesmi his vicious
are the ruin of
young persons.
Parents should not only remove the evil occasions which they witness, but are also bound to enquire after the conduct of their children, and to seek inform;!! ion Irom domestics
and from externs regarding the places which their children frequent when they leave home, regarding their occupations and companions. Secondly, parents should take from their children every musical instrument which to them is an occasion of going out at night, and all forbidden weapons
NECESSITY OF PRA YER.
501
which may lead them into quarrels or disputes. Thirdly, and if their sons they should dismiss all immoral servants; be grown up, they should not keep in the house any young Some parents pay little attention to this, female servant. and when
happens they complain of their children, as not they expected that tow thrown into the fire should
if
evil
Fourthly, parents should forbid their children to
burn.
bring into the house stolen goods, such as fowl, fruit, and When Tobias heard the bleating of a goat in his the like. house, he said: "Take heed lest perhaps it be stolen; re * often does it happen that store ye it to its owners." when a child steals something the mother says: Bring it
How
"
to
me,
my
son."
Parents should prohibit to their children
games which bring destruction on their families and on their own souls, and also masks, scandalous comedies, cer tain dangerous conversations, and parties of pleasure. house romances Fifthly, parents should remove from the which pervert young persons, and all bad books which con
all
tain pernicious
maxims,
tales of obscenity or
profane love.
in Sixthly, they ought not to allow their children to sleep
bed, nor the males and females to sleep together. Seventhly, they should not permit their daughters to be Some will say alone with men, whether young or old. their
own
:
"
daughters to read and write, etc. ; The saints are in heaven ; but the saints on
Such a man teaches
ho
is
a
saint."
my
earth are flesh, and by proximate occasions they
may become
they have daughters, parents should Eighthly, To get their not permit young men to frequent the house. daughters married, some mothers invite young men to their houses. They are anxious to see their daughters married if
devils.
;
them
but they do not care to see
mothers who, as David the devil.
"
They
says,
sacrifice
in sin.
immolate their daughters to and daughters tc
their sons
*Tob.
These are the
ii.
XL
NECESSITY OF PR A YER.
502 devils.
And
"
to excuse themselves they will say:
"Fa
no harm in what I There is no harm Oh how many mothers shall we see condemned on the day of judgment on account of their fathers daughters and mothers confess all the sins you have committed in ther, there
is
do."
I
!
!
!
this respect before the arrives.
day on which you
shall be
judged
What a multitude
of graces are necessary to enable a parent to fulfil these duties All Christians have difficult duties to perform, but the obligations of parents are pe St. Augustine; as has culiarly difficult. already been said, !
teaches that saints to
God
does not ordinarily give grace even to the is difficult unless they pray for it. If,
do what
then, all Christians, but particularly fathers and mothers, do not send up frequent petitions for it, God will not give
them the grace .to
fulfil the difficult duties of their state. assures us that he "who does not know Augustine to pray well will not know how to live well."
St.
how
"
f
Nay,"
never expect anything good says St. Francis of Assisium, from a soul that is not addicted to St. Bernard "
prayer."
was wont to say
"
:
man who is not very fond of That man cannot be virtuous." St.
If I see a
prayer, I say to myself,
Charles Borromeo says, in one of his Of all pastoral letters means that Jesus Christ has left for our salvation, prayer is the most important."! in Indeed," says St. "
:
"
"
Alphonsus,
the ordinary course of Providence, our meditations, resolu tions, and promises will all be fruitless without prayer, be cause we will be unfaithful to the divine inspiration if we do not pray ; in order to be able to overcome temptations, to practise virtue, to keep the commandments of God, we need, besides divine light, meditations, and
good resolutions,
the actual assistance of God. Now, this divine assistance is given to those only who pray for it, and who pray for it un ceasingly."
The governor Paschasius commanded * Psalm ov.
87.
*
Homil.
43.
the
; Act. Ecol.
holy virgin
Mod.
p. 1005.
NECESSITY OF PRA TER.
503
exposed to prostitution in a brothel-house ; but her immovable, so that the guards were not He also made her an over-match able to carry her thither.
Lucy
to be
God rendered
for the cruelty of the persecutors in
and
fire
overcoming
only the Lord who can make us im movable in all our good resolutions it is only His grace that can prevent us from being carried by temptation into Unless the Lord had been my helper," the abyss of hell.
other torments.
It
is
;
<;
:
had almost dwelt in hell." And, Unless the Lord keep the city, he watcheth in vain that Unless the Lord preserve the soul from sin, \ keepeth "
says David,
my
soul
"
it."
all
her endeavors to avoid
claimed
it
St. Philip Neri,
"
will be fruitless.
"
keep
Thy hand
Lord,"
over
me
ex
this day;
Thou wilt be betrayed by Philip." Father Hunolt, S.J., says that to hope to remain free from sin, and persevere in virtue, and be saved without
otherwise
Ilirn a miracle ; it is prayer, is to tempt God, to require of can see without eyes, just as absurd as to imagine that you Of this we hear without ears, and walk without feet.
should be firmly convinced. Let us, then, as St. Bernard admonishes us, always have recourse to prayer as to the Let prayer be our first act in surest weapon of defence.
Let us have recourse
the morning.
to
prayer whenever we
lukewarmness, to impatience, to impurity, tempted Let us arm ourselves with prayer when or to any other sin. with the wicked world, or when we have we have to mingle Let prayer never leave to tight against our corrupt nature. to
feel
our hearts
;
never desert our lips ; let it be our constant our journeys ; let it close our eyes at be our exercise of predilection. Every other
let it
companion on night
;
let it
all
may be repaired, but the loss of prayer never, if. on account of a delicate constitution, we cannot fast, we may to confess our sins, we give alms if we have no opportunity them of the obtain by an act of perfect may forgiveness loss
;
* Ps. xctti.
t
Ps.
cxxviL
1.
504
NECESSITY OF PRATES.
contrition ; nay, even baptism itself may sometimes be sup plied by an earnest desire for this sacrament, accompanied by an ardent love for God. But as for him who neglects to practise prayer, there is no other means of salvation left.
Let us give up every other occupation rather than neglect Let us persevere in prayer, as all the saints have prayer. done ; let us follow the example of our divine Saviour, who prayed even to the very last moment of His life let us leave this world with Thus prayer prayer upon our lips. will conduct us to heaven, there to reign eternally with our Lord Jesus Christ and all the just in and ;
everlasting joy
glory.
CHAPTER
XXVII.
THE POWER AND MERCY OF THE BLESSED VIRGIN MARY. had in store costly presents of gold and jew intended to give his children as a token of he which els The time chosen by the father for the his love for them. bestowal of his gifts, as being best calculated to make a deep of his children, was when he lay impression on the minds the last memorials the Thus death-bed. his on gifts became
A
FATHER
of his love.
Our divine Saviour thought and acted in the same man We can imagine Him to ner when hanging on the cross.
my I have already given men so many proofs I preserve their towards them. I have created them. I have lived I have become man for their sake. lives. I have than more given them thirty years. among them for own flesh and blood as food and drink for their souls. :
my I am
love
of
"
say
die for yet to suffer and
them on
this cross, that I
What more can
may reopen heaven to them. them ? I can make them one more
I
do for
I will
give present. a most precious gift: the only gift that is still left, so that they may not be able to charge me with having done less for them than I might have done. I have kept
them
this gift to the last, because
it is
my
desire that they should
so precious in sight, so ; who will believe dear to heart, so necessary for all those all in me : and because it is to be the means of preserving
ever
remember
it
because
it
is
my
my
This last gift, this keepsake of my most the other gifts. tender love for men, is my own most pure Virgin Mother." God alone knows the inmost yearnings of the human heart.
God
alone can fully understand and compassionate
THE POWER AND MERCY OF
606
our weakness. At our birth to this natural life God gave each of us a father and a mother, to be our guide and sup port, our refuge and consolation ; and when, in the holy sac
rament
we were come again to the true life of and a Mother. He taught who art in heaven." lie gave us His own blessed Virgin Mother to be our true and loving Mother. That Mary is our Mother we were told by Jesus Himself when hanging on the cross Behold thy of baptism,
grace, God gave us also a Father us to call Him Our Father, "
"
:
By His all-powerful word God created the heavens and the earth by His word He changed water into wine at the wedding-feast by His word He gave life to the
Mother."*
;
;
by His word He changed bread and wine into His own body and blood and by the same word He made His own beloved Mother to be truly and really our Mother alsoMary, then, is our Mother, as Jesus willed and declared and Mary, our Mother, is an all-powerful Mother she is an all-merciful Mother. God alone is all-powerful by nature, but Mary is all-pow erful by her prayers. What more natural than this ? Mary is made Mater Dei, the Mother of God. Behold two words, the full meaning of which can never be com dead
;
;
;
;
prehended either by men or angels. To be Mother of God for the dignity of that is, as it were, an infinite dignity Mother is derived from the dignity of her Son. As there can be no son of greater excellence than the Son of God, so there can be no mother greater than the Mother of God. Hence St. Thomas asks whether God could make creatures nearer perfection than those already created, and he an ;
swers yes, He can, except three: i.e., 1, The Incarnation of the Son of God 2, The maternity of the Blessed Virgin Mary and 3, The everlasting beatitude ; in other words, God ;
;
can create numberless worlds, all different from one an He cannot make anything greater
other in beauty, but
*
John xix.
27.
THE
li LESS ED
of Christ, the
than the Incarnation the
happiness of
VIRGIN MARY. Mother
the blessed in heaven.
507 of
God, and
And why
can
Because God Himself is involved in and most in to each of these works, and is their object. united timately Haec tria Deum involvimt et pro objecto habent.") As there can be no man as perfect as Christ, because He is a Man-God, and as there can be no greater happiness than the lie
not
?
("
vision and enjoyment and possession of God in the soul is, as it were, transformed into God where heaven, and most inseparably united to His nature, so also no moth These er can be made as perfect as the Mother of God. three works are of a certain infinite dignity on account of There their intimate union with God, the infinite Good. beatific
can then be nothing better, greater than, or as perfect as, these three works, because there can be nothing better thai-. God Himself. The Blessed Virgin gave birth to Christ, who is the natural Son of God the Father, both as God and
man. Christ, then, as man, is the natural Son both of Behold in what the Blessed Virgin and of God the Father. intimate relation she stands with the Blessed Trinity, she as
having brought forth the same Son has generated from all eternity.
whom God
the Father
Moreover, the Blessed Virgin is the Mother of God, who had no earthly father she was both mother and father to Jesus Christ Hence she is the Mother of God far more ;
than others are the mothers of
men
;
for Christ received of
the Blessed Virgin alone his whole human nature, and is indebted to his Mother for all that he is as man. Hence
by being conceived and born of the Blessed Virgin, became in a certain sense her debtor, and is under more mother and father obligations to her for being to Him both Christ,
than other children are to their parents. If Mary is the Mother of God, what wonder, then, that God has glorified and will glorify, through all ages, her power of intercession with Him and her mercy for all men ?
THE POWER AND MERCY OF
508
The Eternal Father has chosen Mary to be the mother of His only Son the Holy Spirit chose her as His spouse. The Son, who has promised a throne in heaven to the apos ;
tles
who preached His word, is bound in justice to do more Mother who bore Him, the eternal Word. If we
for the
believe in honoring our mother, surely
oring and glorifying His. tives,
He
believes in
hon
Now, what honors, what preroga
God bestow on her, whom he has so much who served Him so devotedly How should
should
vored, and
!
fa
she
whom the King of Heaven deigns to honor king was once in great danger of being assassinated, but a faithful subject discovered the plot, revealed it, and thus saved the monarch s life. The king was moved witli be honored
!
A
gratitude,
and asked
his ministers,
"
whom
How
could he be hon
the king desires to honor One of his min isters replied, "He whom the king desired to honor should ored
?"
lie should be crowned with a be clad in kingly robes kingly of the royal princes should go before the first and diadem, him and cry aloud, Thus shall he be honored whom the ;
In this manner did an earthly king king desires to honor. reward him who saved his life. And how should the King of heaven and earth reward her who gave Him His human How should Jesus reward the loving Mother who life ? "
Him, nursed Him, saved Him in his infancy from a most cruel death ? Is there any honor too high for her whom God Himself has so much honored ? Is there any bore
glory
too
dazzling for her
whom
the
God
of glory has
chosen for His dwelling-place ? No it is God s own decree Let her be clad in royal robes. Let the fulness of the God head so invest her, so possess her, that she shall be a spotless image of the sanctity, the beauty, the glory of God Himself.
:
;
Let her be crowned with a kingly diadem.
Let her reign
for ever as the peerless Queen of heaven, of earth, and of hell. Let her reign as the Mother of mercy, the Consoler of the afflicted, the
Refuge of
sinners.
Let the
first
of the
THE BLESSED VIRGIN MART.
509
Let the angels, the pro royal princes walk before her. phets, the apostles, the martyrs, let all the saints, kiss the hem of her garment and rejoice in the honor of being the servants of the Mother of God.
No wonder, then, if we rarely hear of Mary but in con nection with a miraculous demonstration of the power of God.
She was conceived as no other human being ever was She again conceived her Son and God in a mir
conceived.
aculous St.
manner
Elizabeth
nied by in her
;
many
arms
;
miracles attended her visit to her cousin
the birth of her divine Child was accompa When she carried Him striking prodigies.
to present
cles followed her steps.
Him in The
the Temple, behold new mira miracle of her divine Son
first
was performed at her request. She took part in the awful mystery of the Passion. She shared in the sevenfold gifts of the Holy Spirit at Pentecost. In a word, miracles seem to have been the order in her life, the absence of miracles the exception ; so that we are as little surprised to find them attend her everywhere as we should be astonished to hear of
them
in connection with ourselves.
we know
Mary was
a living
power now is but little when compared with the prodigies which were effected through her agency during her earthly career. She saluted her cousin Elizabeth and when that holy woman heard her salutation, she was filled with the Holy Ghost." She addressed her divine Son at the marriage-feast, and said, They have no more wine ; and immediately the filial charity which had bound Him to her for thirty years con He whose meat strained Him to comply with her request. and drink it was to do the will of His heavenly Father seemed to make the will of Mary the law of His action rather than His own. Again, there was a moment when the mystery of the Incarnation hung upon the word of her lips; the destiny of the world depended upon an act of her will. When God wished to create the world, He spoke and it wag miracle.
All that
of her miraculous
;
"
"
"
"
THE POWER AND MERCY OF
510
when He wished to redeem the world, He left it to the consent of His creature, and that creature was Mary.
done";
She
"
said,
Be
it
the miracle of
was
done to
consummated.
amongst
me
according to
Thy
miracles, the mystery of
all
"
God was made
all
flesh,
word,"
and
mysteries,
and
dwelt
us."
It cannot surprise us, then, that she should continue to be a centre of miraculous action. Her whole previous history prepares us for this. It seems to be the law of her being ;
she represents to us the most stupendous miracle that the world ever witnessed. It seerns, therefore, almost natural that she should be able to suspend here and there the course by the power of her intercession. All that
of natural events
we know of her miraculous power now is as nothing when compared with the prodigies which were effected through her agency during her earthly career, and which we must believe, unless we would forfeit the very name of Christian.
The
apostles did not enter
upon
their office of intercession
the coming of the Holy Spirit at Pentecost ; after that, whatever they should ask the Father in Christ s name they were certain to receive. Mary began her office of inter
till
cession at Cana.
Christ
s
at least,
first
Its
miracle.
seemed at
first
commencement was inaugurated by It is true that
His answer, in words
unfavorable.
But only observe how
every circumstance of that event strengthens the Catholic view of our Lord s conduct. Mary s faith in her Son s
power, and in His willingness to grant her request, never wavered, even when He seemed to make a difficulty. Whether His words had a meaning wholly different from that ordinarily attached to them now, or whether she, whose heart was as His own, read His consent in the tone of His voice or in the glance of His eye, her only answer was the words addressed to the servants "Whatever He shall say to you, do evidently proving that she never for an in :
it,"
stant doubted the favorable issue of her request.
Now,
THE BLESSED VIE GIN MA RY. if
what appeared
511
to be an unseasonable exercise of
M:irv"g
influence resulted in a miracle, and the first of the public miracles of our Lord; and if He predicted the coming of ;iu
hour when the exercise of her influence should no longer be unseasonable, as His words clearly imply, what prodigies If must not her intercession effect at the present time she could thus prevail with God in her lowliness, what can !
she not obtain
now
in her exalted state
Number,
!
if
you
can, those who, through the intercession of Mary, have been restored to life ; how many sick have been cured ; how
many
captives have been
set
at
liberty
;
how many have
been delivered by Mary who were in danger of perishing by fire, in danger of shipwreck, in danger of war and pes Number all the kingdoms which she has founded ; tilence !
the empires which she has preserved ; to how many armies that put themselves under her protection has she all
Call to mind Narses, Was it not through the general of the Emperor Justinian. Mary that he gained the victory over the Goths ? And was
not given victory over their enemies
!
not the victory of Heraclius over the Persians due to Mary ? Pelagius I. sought her aid, and slew 80,000 Saracens. Basil the
Emperor defeated the Saracens by her
assistance.
By
the same assistance Godfrey de Bouillon defeated the Sara cens and regained Jerusalem. Through her Alfonsus VIJL, of Castile, slew 200,000 Moors, with the loss of scarcely twenty or thirty Christians. Pius V. obtained through her
King
intercession the celebrated victory over the Turks at LeHow many heresies has she not crushed It was panto. !
she
who animated
St.
to defend the
Athanasius and
St.
Gregory ThanIt was
Church against the Arians.
maturgus she who animated St. Cyrillus to defend the doctrine of the Church against the Nestorians. It was she who inspired It St. Augustine to raise his voice against the Pelagians. was she who encouraged St. John Damascene to attack the fierce heresy of the Iconoclasts. It was she who animated
THE POWER AND MERCY OF
012
St. Dominic to defend the doctrines of the Church against the Albigenses. It was she who filled St. Ignatius Loyola with undaunted courage to battle against the baneful heresy It was she who inspired St. Alphonsus de Liof Luther.
up arms against the poisonous serpents of Jansenism and Gallicanism. It is she who has inspired so
guori to take
many
persons to consecrate themselves to the service of
in the religious
and apostolic
God
life.
These public manifestations of her power recorded in the history of the Church are indeed wonderful ; but her secret influence the influence which she exerts over the hearts of
men, over human passions and motives of action, over the is even more wonderful, invisible enemies of our salvation more comprehensive still. This influence is felt through Those who the whole Church it is of hourly occurrence. ;
have
felt its gentle
of its existence.
fect
operation can bear witness to the truth the just have become per
How many of
through Mary
;
how many
there are
who have
received
the grace of purity through her how many there are who have obtained through her the grace to overcome their pas how many who have already obtained through her sions ;
;
Behold a St. Augustine, a St. the crown of life everlasting John Damascene, a St. Germanus, a St. Anselm, a St. Bo!
naventure, a St. Bernard, a St. Dominic, a St. Vincent Ferrer, a St. Xavier, a St. Alphonsus ; behold the countless
multitude of saints who for their sanctity have shone like Was it not through Mary that they suns in the heavens. became holy ? Have they passed through any other gate than through that opened by Mary ? Think of all the sin The hourly ners who have been converted through Mary. conversions of such numbers are the hourly triumphs of s power ; they are the secret but most conclusive evi
Mary
dence of the queenly authority with which she for the welfare of all men.
Some
is
invested
certain town. years ago a mission was given in a
THE BLESSED VIRGIN MART. The people took
618
great interest in the exercises, and ap
proached the sacraments with great fervor. however, who took no part in the mission.
There was one,
He had not been
twenty years. He led a very immoral and, as a natural consequence, had become an infidel. Not satisfied with being corrupt himself, he tried to ruin all around him. He even spent large sums of money in to confession for over
life,
buy
ing bad books, which he distributed freely amongst the young people of his neighborhood. He spared no means which wealth and cunning could devise to ruin pure and in nocent souls. On the last day of the mission, whilst the 1
missionaries were this
busily engaged in hearing confessions, to church also, and entered one of
all
unhappy man came
He began to tell his sins one after the accused himself of the most enormous crimes, but he told them without the least sign of sorrow nay, he even gloried in his wickedness; when he had re the confessionals.
He
other.
lated
especially his plans,
how cunningly he had devised
how well he had succeeded in destroying innocent souls, he would pause for a moment and look at the priest with an air of tri
as if to say: "Now, was not that well done He went on thus relating his sins for about three-quarters of an hour; at last he stopped and said "Now, sir, I suppose I have told you enough for the present The poor mission ary had listened patiently to the wretched man without
umph,
?"
:
"
!
even once interrupting him, and now he was in the greatest strait, as he did not know what to do with him. Should he give this hardened sinner absolution, and thereby load his soul with another mortal sin the sin of or should sacrilege
ne send him away with that frightful load of sin still weigh ing upon his soul ? What was to bo done ? At last the priest began to exhort him to repentance. He spoke to him of the enormity of sin, the terrors of of hell; but the man
ments
insolent tone
"
:
Oh
!
judgment, the tor
interrupted him, and said in an let all that go for tho That present.
THE POWER AND MERCY OP
514
may do very well
women.
to frighten old
I
know
it is
a part
your trade to talk thus, but you see such things do not affect me." The priest continued, however, to exhort him, but the man interrupted him again, and said My good of
"
:
you are only wasting words. I do not even ask for ab If you wish to absolve me, if not, I very good am quite satisfied. It matters little to me whether you ab solve rne or not." The priest reflected and prayed for a moment, and then said to the hardened sinner Well, my that I have good friend, at least one thing you will grant listened to you very patiently." Yes, that is true," an swered the man. "In fact, I was astonished, and I must I expected that you say even disappointed, at it myself. would scold me and fly into a passion and, to tell the truth, that was just what I wanted." Well, then," said the since I have done you the favor of listening to you priest, so patiently, will you also do me a little favor Well," sir,
solution.
;
"
:
:
"
;
"
"
"
?"
said the
not too
much
or too costly, perhaps
man, No said the priest the favor I ask might do will cost you nothing. You have told me, among othei things, that you often said publicly that the Blessed Vir Now gin Mary is nothing more than any ordinary woman. go yonder to the Blessed Virgin s altar, and say slowly, three times, these words Mary I believe that you have no more power than any ordinary woman if you have, then With these words the priest sent him prove it to me." away, and continued to hear other confessions. About an hour after a man was seen drawing near the confessional with a slow, heavy tread. It was the same sinner again, it is
"if
I
"
"
it."
"
!
;
:
!
;
3
how changed. He threw himself on his knees before the priest, but could not speak ; his voice was choked by sobs and tears, his strong frame quivered with emotion. but oh
!
"
father
"
!
cried he at last,
"
what a monster I have been insulted you awhile ago
;
is
me ? Oh me for having
there any hope for
!
Father, forgive for having dishonored the holy !
THE BLESSED VIRGIN MART.
516
sacrament of confession. All now I wish to make a good, I wish to change my life, and I wish to sincere confession. tone for all the evil I have ever done." You may imagine ho\v great was the joy of the priest at witnessing this happy !
He
charge.
enquired of the "
conversion.
Father,"
me
did as you told
and
said
Mary
:
man the cause of his sudden now repentant sinner, I "
said the
went to the Blessed Virgin
;
I
!
I believe
.
.
.
s altar
Father, I cannot
Scarcely had I uttered them say those wicked words again. when a strange feeling came over me which I could not All the sins of my whole life, my black ingratitude resist. to God, appeared in an instant before me. most soul, was wrung with poignant grief.
My heart, my I
in
could not help
tears of true repentance ; and now, kneel here before you to obtain forgiveness for my enormous crimes." The missionary absolved him, and his it,
I burst into tears
father, I
heart was
with joy as he received back the prodigal son straying away for so many years. Next morn knelt at the communion-rail for the first time in
filled
who had been ing this
man
twenty years. And when the good parish priest saw him there kneeling with the rest, he was so overcome with emotion that he had to turn away his face to hide his tears.
and the leading had assembled in the house of As they were speaking together, a knock the parish priest. was heard at the door the door was opened, and in walked
The day members
after the mission all the clergy
of the congregation
;
He
on his knees before the parish priest he kissed his hands, and even his feet, and said, with tears in his eyes Father, forgive me for having so often grieved the convert.
fell
;
"
:
your fatherly heart by my sinful conduct. Father, forgive Then he turned to all those present, and, on his me knees, begged their forgiveness for the bad example he had "
!
given ; after which he arose, and, raising his right hand to I swear by the living God that I will conheaven, cried With God s asgecvate the rest of my life to God s service. "
:
THE POWER AKD MERCY OF
616
sistanco I will repair, to the best of my power, all the evil have done, all the scandal I have given. And this man
I
kept his word.
Long
after, the parish priest
of the missionaries that this
wrote to one
man, who had formerly led
so
was now a source of edification to the whole community ; that he spared no pains and shunned no labor whenever anything was to be done for the glory of God and the salvation of souls. scandalous a
life,
too great for Mary s power. And as there is for her so is there great power, nothing too While she fights the battles of insignificant for her notice. the universal Church, she cares for the salvation of the
Nothing
is
nothing too
least of Christ s little ones.
and refresh their fainting
She
is
always ready to console them even
spirits, to procure for
the smallest actual grace. From the holy virgin martyr who in the first ages of the Church invoked the aid of Mary against the demon of impurity to the youth who kneels to day before her altar, imploring the preservation of his inno cence or the restoration of lost virtue, it has never been
heard that any one who fled to her protection, implored her assistance, or asked her prayers was left unheeded. One,
upon obtaining from the Blessed Virgin the recovery or conversion of a dear friend another prays for the clear manifestation of the divine will in his for instance, sets his heart
;
regard at some critical period of his life another prays for some special favor they begin a novena to Mary, and ere it is ended their prayer is heard. In the daily strife with sin and temptation the name of Mary acts as a spell upon the If men at times give way to pride and con spirits of evil. tempt of others, they invoke the aid of Mary, and their hearts become kind and humble. Does the thought of im ;
;
purity cross their mind, they call upon her towards her throne, and the
raise their eyes
name they demon flies ;
from them. Whilst Mary, this loving Mother, was yet on earth, her heart was always full of mercy and compa*-
THE BL ESS E D sion towards all men.
Mother
God
of the
r
jR G nv
\
Destined from of mercy,
Mary
MA RT.
51 ?
all eternity to be the received a heart like
unto the heart of her divine Son Jesus
a heart that was and overflowing with burning Yes, Mary s in ore y grew up with her from her charity. tomlcr childhood, and compassion became with her a second free
from every
nature.
stain of sin
See, she herself reveals the loving mercy that burns In the little house at Nazareth, in her silent
her heart.
in
chamber, she
is
kneeling
God
ardor, she implores for
Redeemer.
full of
grace."
The
He
all
With more than seraphic
alone.
to send
speedily the long-wishedangel enters and salutes Mary Hail, announces the glad tidings that God "
:
Himself desires to call her Mother," and waits for her an The whole human race, sinful and sorrowful, lies prostrate at her feet. God Himself, the Creator of all "
swer.
things,
awaits the free consent of His
own
creature.
And now
Mary reveals all her virtues, displays her unbounded mercy. The decisive moment has come Mary becomes a mother, ;
and remains a spotless virgin. She becomes the Queen of Heaven, and remains the meek and lowly handmaid. She utters the merciful
"fiat."
It
is
for us that she utters
it.
done to me according to Thy word." By the divine this world was called out of nothingness into exist of Mary this same world, dead in ence, and by the "fiat Well does Mary know sin, was recalled to the life of grace. what this consent will cost her but her great love for us, "Be
it
"fiat"
"
;
her great mercy towards us sinners, impels her, and she will ingly offers herself to suffer sorrow and contempt, to endure every pang, for our sake.
Behold once more this holy Virgin, full of divine grace and mercy, going in haste over the mountains of Judea. See
how
she undertakes a long and tedious journey of several days all for what ? Her compassionate heart knows that the infant John the Baptist lies bound by the chains of sin
and
;
ihe hastens to
burst those fetters.
No
sooner has Marv
THE POWER AND MERCY OF
818
arrived at the house
from
of Elizabeth than the infant
is
freed
and the compassionate Virgin sings a sublime canticle of praise and gladness. The evangelist tells us in a few words the entire fulness sin, is sanctified,
of the
mercy of Mary: Mary, of whom was born Jesus." These few words contain such a superabundance of graces for us that we can think of nothing better, we can think of nothing greater. For Jesus is our most merciful Re "
He is mercy itself, and Mary is the Mother of the Mother of mercy. The shepherds of Bethlehem can tell, and the wise men of the East can bear witness to the fact, that when they found the Child and its Mother in deemer.
Jesus
the poor and lowly stable, their joy, their happiness, their consolation
knew no bounds.
we wish
to see still more clearly how deeply the heart Mary felt for our miseries, let us approach the Temple and see Mary offer up her dearly-beloved Son for us. Yes, so dearly has Mary loved the world that she has sacrificed
If
of
her only-begotten Son for the life of the world. Only he who understands the boundless love that Mary bore to her divine Son can fully understand the love and of
mercy
Mary towards us, her erring children. The love and solicitude with which
Mary watched over the infant Jesus was also love and solicitude for us. It was for us that she nourished Jesus, in order that the blood which she gave Him might be shed for us and for our sins; it was for us that she nourished Jesus, in order that He grow up and labor
for our salvation
;
it
might was for us that she
saved her divine Infant from the hands of the cruel Herod, He might enrich us with His doctrine and ex
in order that
ample, and
upon the
tli
at
He might
finally lay
down His
life
for us
cross.
"Beside the cross of Jesus stood his Mother." Only think, such a mother witnessing such a death the death of her Only-Begotten Christian mothers who have stood !
THE BLESSED VIRGIN MART.
519
by the bedside of a dying child may realize the anguish of But it was even here that the greatest bless such a soer.e. it was here that Mary was first on us was bestowed ing ;
for"
Woman, behold publicly proclaimed to be our Mother. Dear Mother," said her dying Son, I am now thy son about to die ; I am about to depart from thee, but I leave "
"
"
"
!
thee another son in
my
Thou
now
ciple.
slialt
stead
;
I leave thee
be his Mother
the Mother, the Refuge, of sinners. Ye Mark well those words "
sou
my
beloved dis
thou shalt now be Woman, behold thy ;
angels of heaven, Jesus has provided for us in has bequeathed to us a priceless treas !
!
boar witness to those words
His testament.
He
!
He
has given us His own pure Virgin Mother. And, indeed, Mary receives us as her children. Every word of her divine Son is sacred in her eyes. She knows that such ure.
is
the will of her dying Son. The will is written in blood Jesus and sealed by His death. Jesus finally
in the blood of
returns to heaven, and Mary remains yet on earth to encourage and console His sorrowing disciples. And now that Mary also has ascended into heaven, has she forgotten those chil
dren of sorrow
no
whom
Jesus has confided to her care
not in our Mother
?
Oh
!
heart to forget her children. Never did any one ask a grace of Mary without being heard. In heaven her love and mercy towards us has only become ;
it is
more ardent, more
s
efficacious.
Every century, nay, every
year, every day, every hour, especially the dying hour of so many sinners, bears witness to Mary s undying love and in
exhaustible mercy. St.
dolid
Teresa gives us an account of a merchant of Vallalive as a good Christian should live.
who did not
However, he had some devotion to the Blessed Virgin. One day St. Teresa went to Valladolid to find a house for her nuns. The merchant, hearing that Teresa was seeking a house, went to her and offered to give her one of his houses, saying that he would give it in honor of the Blessed Virgin
THE POWER AND MERCY or
520
Two
Teresa thanked him and took the house.
Afarj.
St.
months
after, the
gentleman was suddenly taken
so \ery
ill
that he was not able to speak or to make his confession. He could only show by signs that he wished to beg pardon of
uur Lord for his sins, and died soon after. After his St. I saw our Lord. He told me that Teresa, says "
"
death,"
tliis gentleman had been But He very near losing his soul. had mercy on him because of the service he did to His blessed Mother by giving the house in her honor. She ob tained for him, in the hour of death, the grace of true con trition for his sins." I was glad," says St. Teresa, that this soul was saved for I was very much afraid it would have been lost on account of his bad life." "
"
;
how great is the power and mercy of Mary How how solicitous, how merciful, how careful and com How often are we igno passionate is the Mother of God All
!
!
kind,
!
Mary, however, knows them, and hastens to our assistance. How often are we un conscious of the dangers that surround us Mary perceives rant of the troubles that await us
!
!
them, and protects us from all harm. How often does this good Mother pray for us when we do not think of asking her prayers Let us treasure up those words in our hearts !
:
Dear Son, they have no wine." They will console us in the hour of affliction. When a sense of utter loneliness op presses us, when we seem abandoned by all the world, then is the time to remember that we have a Mother in heaven. "
How often forgotten us. has she already prayed for us to her divine Son My dear Son, see, my servant has no more wine. See, he stands The Blessed Virgin Mary has not
"
:
sorely in need of the virtue of a lively faith, charity, and holy purity." How often has Mary changed the waters of
pain and sorrow into the cheering wine of joy and gladness When we stood on the brink of the precipice, and stretched forth our forth her
hands to sin, Mary, like a tender mother, stretched arms to save us. When, by our sins, we oruellj
THE BLESSED VIRGIN MART.
521
then it was that Mary pierced the Sacred Heart of Jesus, up for us the precious blood that gushed forth from
offered
the gaping wound. If God has endowed the Blessed
Mother of His only -be such got ten Son with such power and dominion, and with that we rejoice in charity and mercy towards us, is it strange the name, in the dignity, in the glory, in the power, and mercy
Mary ? Would it not, on the contrary, be strange indeed, were we to be slow in proclaiming her praise, and power and mercy? Her first and strongest title to our love, ho of
of mage, and confidence in her is the indelible character of the Incarna miracle the her to communicated by glory the tion, by which God became man of her substance, Eternal became subject to the laws of time and space, the Infinite was comprehended in the form of an infant, the in
became visible to the eyes of Her co-operation was necessary before that
visible Creator of the universe
His creatures.
miracle could take place
;
a portion of its splendor, there
She has earned for on her royal head. herself, through her correspondence with God s grace, new but the mystery of the Incar titles of honor and renown fore, rests for ever
;
With that foundation of her greatness. in the most mystery, which is continued in a certain sense con holy Sacrament of the Altar, she too is intimately
nation
lies
at the
nected, inasmuch as the sacred humanity which we worship there, in union with the divinity of Jesus Christ, was as
sumed from her St.
Anselm,
virginal flesh
St. Francis,
and blood.
St.
Bonaventure,
St.
Peter Da-
Bernard, and, in these latter days, St. Alphonmian, law that the sus, stand as witnesses to the great spiritual love of the Virgin Mother of God is not a sentiment or a St.
not be encouraged by poetry in religion, which may or may individuals at their will, but that love and veneration, second only to the love and veneration paid to her divine Son,
is
due
to her
by a law which springs from the very sub-
THE POWER AND MERCY OF
522
It
stance of the faith.
is
impossible to realize the Incarna
we ought, and not to love and venerate the Mother of God; it is impossible to love the Son without loving the In proportion to our love to the Son will be our Mother. love to the Mother who bore Him; in so far as we are con formed to the likeness of the Son we shall love the Mother, who, next to the Eternal Persons, the Father and the Holy tion as
Ghost,
The
is
the dearest object of the love of the Eternal Son. Mother of God is the overflow of the love
love of the
we bear to her divine Son it descends from Him and we may measure our love to Him by our love ;
to her, to her.
It is impossible to be cold, distant, dry, or reserved towards the Mother of our Redeemer, and to be fervent in our love
Redeemer Himself. Such as we are to Him, such, shall we be to her. Not to love and honor Mary sincerely must proceed either from culpable neglect or from want of faith in divine revelation and in the wise plans of Providence. to the
in
due measure,
th<
He that despiseth you despiseth me," said our Blessed Lord to His apostles. His words apply with greater force He that despiseth me despiseth to His holy Mother and, Him that sent me." Far from us be the unworthy fear that by having recourse to Mary we should disparage the honor of Christ. The more we look up to her, the higher must her divine Son rise in our regard for His glory exceeds "
"
;
;
hers as the inherent splendor of the sun surpasses the bor rowed light of the moon, as the divine Creator excels His
We cannot love, and honor, and without loving and honoring Him who has Mary made her so worthy of love. And we cannot love Him as He ought to be loved without being especially drawn to wards His Blessed Mother. If we love Him, we must imi tate Him to the best of our power, especially in His filial most gifted creature.
pray to
love
and reverence for His Blessed Mother. saints ha ve always made Christ s love
The
for His Blessed
THE BLESSED VIRGIN MART. Mother the model
of their love for that
523
most holy Virgin.
To name the saints who were deeply devoted to Mary would The more they strove to love God, be to name them all. the more they felt drawn to love Mary or, to speak more ;
correctly, the
more they increased
in love of
Mary, the moro
they increased also in love for God. ihe Church has never grown weary of praising and hon Consider the many days in the year that are oring Mary. consecrated to her honor; the solemnity and frequency of The hymns composed in honor of her are num
her feasts.
She is extolled by the clergy, revered by all na and honored by all that are of good-will esteemed tions, and truly sincere heart. But whoever would conceive a berless.
true idea of the power and
Mary, whoever would
mercy of the Blessed Virgin
fairly estimate the heart-felt loyalty
of Christians for their heavenly
Queen and Mother, must
pass into Catholic lands and observe the fervent multitudes Mindful that crowd the sanctuaries of Our Blessed Lady. of the
many
extraordinary favors received from
Mary
in
some particular sanctuary of hers, the people call upon Our Lady of Loretto, Our Lady of Einsiedeln, Our Lady of Fourviere, Our Lady of Puy, Our Lady of La Salette, Our Lady of Lourdes, Maria Zell, Our Lady of Guadalupe, and a hundred others. All Europe is filled with sanctuaries There sacred processions sweep of Our Blessed Lady. through the streets; long trains of pilgrims wind by the banks of rivers or through the greenwood to a favored
Our Lady. The sweet face of the Virgin Mother upon them as they pass the wayside shrine the hum of business is stilled, and the traveller bares his head for a moment s communion with God, as the angelus bell and the very mile rings from the neighboring steeple which on roadside become niches the stones speak to us of love and devotion to Mary. chapel of smiles
;
;
It is
impossible for those
who have never
visited thf
THE POWER AND MERCY OF
524
towns and villages of a Catholic country to conceive the feeling of delight with which the pious traveller is affected at the sight of so many images of the Blessed Virgin placed at the corners of streets, in squares and public places, on bridges, fountains, and obelisks, or between the stalls of a village market or fair. Each statue or holy im its lantern, and is decorated with flowers, which the people of the neighborhood renew every morning at daybreak. The sweet name of Mary is the most familiar of household
age has
words.
The poet chants her
praises; the painter and the masters of love to reproduce her pure, ma art, sculptor, ternal face and even the Protestant has not yet learned tc ;
speak of her with disrespect nor utterly banish all love for her from his heart. It is on account of this great love for the Blessed Mother of God that there is not a province but has its own favorite image and sanctuary of Our Lady, and, linked with that image, some legend which marks the spot as a chosen abode, selected for the outpourings of her ma ternal favors.
From the firm belief that such spots are more highly fa vored than others, and that prayers offered there are more readily heard, the pious practice has risen of making public or private pilgrimages to these holy places, in order to ob tain some particular favor, or to render thanks to God, through His Blessed Mother, for favors obtained. For if God sends us so many favors through Mary as their channel the channel naturally the most agreeable to Him we are impelled to return our thanks through the same blessed When our hearts are filled with emotions of grati channel. tude or veneration, we naturally seek to give vent to our and hence the feelings by some outward act of devotion faithful have, in all ages, formed solemn processions, made long, pilgrimages, to some favorite shrine of the Madonna, in order to express their love and devotion to their beloved Queen. ;
THE BLESSED VIRGIN MARY.
525
In these sanctuaries of Our Blessed Lady may be seer votive offerings, ornaments of gold and silver and precious stones, in commemoration of miraculous cures or other ex traordinary favors obtained through the intercession of Mary by those who invoked her at her holy shrine. The blind are restored to sight, the lame walk, the dead are raised to life, demons are expelled from the bodies of men. These are authentic facts, attested not only by persons of note who have heard them from others, but by thousands of eye-witnesses whose facts so sincerity we cannot doubt numerous that, if all were written, the. world itself could facts which plainly tell us that scarcely contain the books since God is pleased to assist us in all our necessities, spirit ual and temporal, through Mary, it is also in Mary that we are to seek and to find our constant help or intercessor in the work, of our sanctification and salvation. If we con ;
how the anti-Catholic pulpit and lecture-room, the and every public resort, re-echo against the Catholic Church the false charges of idolatry, of taking from God the honor due to Him alone, and giving it to a creature if we consider how even the most charitable of our enemies sider
press
;
shake their heads and bewail what they
call the unfortunate propensity of the Roman Catholics to give too much honor to Mary; if we consider how many temptations surround the Catholic here, how hard it is to bear misre
contempt,
presentation, and wilful falsehood ; how much easier hide a delicate and beloved sentiment than to
it is
expose
it
to to
how swift the pace of the money-hunter how little the beautiful in life and faith is cultivated and how devoted men are to what they are pleased to call the risk of a sneer
is
here
;
;
;
the practical which means simply more careful diligence for the body than for the soul, for time than for eternity if we consider all this, the wonder is not that there is so much or so little devotion to Our deLady, but that there is
any
rotion at
all.
Yet
it is
safe to believe that notwithstand-
THE POWER AND MERCY OP
626
all these difficulties, there is no Catholic country in in which reverent Europe, there never has been a country, Blessed Mother the for devotion love and earnest, heart-felt
ing
God are more deeply rooted, more ardently cherished, or more fervently practised than in this country of America. This devotion to Mary guides and influences the hearts of men, and it is found pure and glowing in the souls even of those who seem to he most engrossed in worldly affairs. in earliest childhood, when the scapular and It
of
begins the medal are placed around the neck of the babe, to re main there even to the hour of death. As the child grows with some sodality of the Blessed up, he associates himself as he has grown up to manhood he joins As soon Virgin. some benevolent society which is placed under the special The .Daughters of Our patronage of the Queen of Angels. of the Visitation of Loretto and similar communities
Lady
train up our young girls ; the Brothers of themselves to the education of our youth.
Mary devote The bishop
labors patiently till his seminary of St. Mary is completed ; the priest toils arduously until his parish of the Annuncia tion or of the Assumption is established ; all join their their wealth, their labor, their selfprayers, their counsel, the cross peers through the greenwood from the denial, until s Help, till the church of the Immaculate convent of
Mary
crowns the summit of the hill. In the council held in Baltimore, in 1846, the assembled sol fathers twenty-two bishops with their theologians as Patroness emnly chose the Blessed Virgin Immaculate These Fathers of the of the United States of America. council had been trained to honor the Blessed Mother of God they had labored in her service they desired to add to all that they had done in her honor tli is ;
;
crowning glory
wished at the during a long life of labor and prayer they of this interests the true for zeal same time to show their United States under her proentire the country by placing ;
THE BLESSED VIRGIN MARY.
527
tection in this solemn and In the following public manner. year this election was confirmed by the Sovereign Pontiff, and from that time, in all public sessions that close these august assemblies, after the" Te Deum" has been chanted, the cantors, richly vested, stand before the altar and intone their first acclamation to the Most As soon as
that High. solemn hymn of praise is ended, they burst forth in the words Beatissimse Virgini Mariae, sine labe originali con cepts, harum Provinciarum Patronoj honor asternus. Trans lated: To the most Blessed Virgin Mary, conceived without "
"
"
original sin, the patron of these provinces, be eternal honor." in chorus the venerable bishops, the theologians and
And
attendant priests, and the whole multitude of the people repeat the glad acclamation.
Ever since that solemn act Mary has gained vast posses and we may confidently hope that she will conquer it all and annex it all to the kingdom of her divine Son. Love and devotion towards Mary are on sions in this country;
the increase.
This love for the Mother of God
is a good show openly that she is the Pa troness of this country and the Perpetual Help of all who invoke her holy name. As she selected, in Europe, certain
omen
;
she will not
fail to
spots as resting-places for the outpourings of her maternal affection, so she will do the same in those cities of these United States where the faithful
and towns and temptations and
truly love her
invoke her as the Perpetual Help in all troubles. In fact, in our own days, in these States, the Blessed Virgin has bestowed extraordinary favors ; she has performed miracles in support of the truth, already so often repeated, that she is Our Lady of Perpetual here as
Help
well as in Europe.
This is the Mother whose equal is not to be found the Blessed Mother of God, the Immaculate It js Virgin Mary. to this most loving Mother that Christian parents must com mend their children if they would wish to preserve them
THE POWER AND MERCY OF
528
from the dangers that surround them.
Oh
!
were
God
Lo
lift the veil of futurity ; could parents behold the lurking demons lying in wait to ruin their children, they would see
the necessity of placing them under the special protection Teach the children to love of the Blessed Mother of God.
them to be devout to Mary teach them to Mary, and to call upon her in every danger. Teach them expressly by word and example to love and to practise the holy devotion of the rosary and the scapular, which is Mary
;
teach
;
pray to
so pleasing to Mary. Bequeath this devotion to them, and them as a mother, and will guard will watch over Mary
them and guide them,
until one day
united again in heaven. St. Bridget had a son of the in years
and
mother and child are
name of
Charles, boyish alike
Having in his youth adopted the he soon met his death on the battle
disposition.
military profession,
The saint, reflecting on the dangerous time of life iu which her son had died, the occasion, the place, and other circumstances of his death, was tilled with great fear about But God, who loved her tenderly, delayed his eternal lot. not to comfort her by the following vision She was led in of the Eternal Judge, where spirit to the judgment-seat field.
:
she beheld, seated on a lofty throne, the Saviour Himself, with the Blessed Virgin, as Mother and Queen, at His side. No sooner had she appeared before the divine tribunal than
Satan came forward, and, with a disappointed air, began Thou, Judge! art so right boldly to speak as follows obtain all I ask of I shall I trust that decrees eous in Thy "
:
Thee, even though
I
be Thine enemy, and though
Mother plead against me.
Thy Thy Mother wronged me in two the death of Charles. The first is
points on the occasion of this: On the last day of the
life of
the young man, she
entered his chamber, and remained there until he expired, so that I was un driving me away, and keeping me far off, with him and bed the able to approach my temptations. ply
THE BLESSED VIUGTN MART.
529
Now, this WHS a manifest injustice for I have received a grant of the right to tempt men. especially in their last moments, on which depends the loss or gain of the souls which I so much long to make own. Give orders, ;
my then, that this soul return to his body, that I may have yet an opportunity of doing what I can, and of tempt Judge
just
!
ing him at least for the space of one day before he dies. he resist courageously, let him go free ; if he yield to efforts, he must remain under my power. 14 The other wrong which I have suffered from
Mother
is
that
when the
sonl of Charles
If
mj Thy
had quitted the
body, she took it in her arms, and herself brought it before. tribunal ; nor would she allow me to enter and
Thy
lay
my
charges before Thee, although it is my office to prove the guilt of departed souls. The judgment pronounced was therefore invalid, for one of the parties remained unheard;
and
this is against siH the laws of
God, and even of men." Blessod Virgin made reply to this complaint that, although Satan be the father of lies, yet on this occasion, speaking in presence of the Everlasting Truth, he had made a truthful statement, but that she had shown extraordinary favor to the soul of Charles because he had loved her ten
The
derly, and had every day recommended himself to her pro tection ; because, too, he had when he
always rejoiced thought of her greatness, and had ever been most ready to
give his life for her honor. In the end the divine follows The Blessed "
the other saints, but as
and hence
Judge pronounced sentence as my kingdom, not as Mother, as Queen and Mistress
Virgin rules in
:
to her it
is
my
;
granted to dispense with general laws
as often as there
is a just cause. There was a most just reason for dispensing with the soul of Charles for it was right that ono who had in his lifetime so honored and loved her should bo honored and favored in his death." ;
Sayiag
this,
He imposed
on the
demon
a perpetual silence
THE POWER AND MERCY OF
530
From this St. Bridget understood that her son had attained the bliss of Paradise. Ah how truly does St. Alphonsus de Liguori assert that as to this case.
!
"
the salvation of
confidence in her
all
depends upon preaching Mary, and We know that St. Bernard
intercession."
of Sienna sanctified Italy
St.
;
Dominic converted many
provinces; St. Louis Bertrand, in all his sermons, never failed to exhort his hearers to practise devotion towards Mary and many others have done the same. ;
Father Paul Segneri, the younger, a celebrated mission ary, in every mission in which he was engaged, preached a
sermon on devotion to Mary, and this he called his favorite The Eedemptorist Fathers also have an invariable rule not to omit in their missions the sermon on Our Lady and it is found that no discourse is so profitable to the people, or excites more compunction among them, than that on the power and mercy of Mary. To try to make the people good without inspiring them with love for the sermon.
;
Blessed Virgin
is
to labor in vain.
The
better the people
what God has given us in Mary, the sooner they will lay aside their evil habits and practise For no sooner do they commence to love Mary and virtue. are
made
to understand
pray to her than they open their hearts to the largest channel of grace.
In the year 1835 the communions in a certain parish in the city of Paris, containing a population of twenty-seven thousand, did not exceed seven hundred. The good parish priest set to
work
to
remedy
this deplorable state of things
;
he formally placed the charge committed to him under the protection of Mary, and instituted her confraternity among In the year 1837 the communions amounted to his people. nine thousand five hundred and each succeeding year they ;
have become more numerous.
The
spirit of infidelity
and
religious indifference
ing rapidly in every direction.
All the
ills
is
spread
which an im-
THE BL ESSKD
Vm a rx MA RY.
531
Aural and infidel press entails upon society, all the crimes menace the destruction of arising from a godless education, Christian of modesty, piety, and innocence. every vestige
Nothing better can be opposed to this infernal serpent thi,a IOTC and devotion towards her whose office it is to -/rush the serpent s head whenever it makes itself risi ble.
Of ail the sinners who, by favor of Our Lady, attained to an extraordinary degree of perfection, there was probably It was none more privileged than St. Mary of Egypt. through her devotion to Our Lady that she began, con tinued, and brought to a happy end the career of her and emerged from the abyss of degradation in which she lay to the sublimest heights of sanctity. Before her conversion she was a snare which entrapped every heart a net of which the to enslave it to sin and to the devil When devil made use to capture souls and to people hell. the abbot St. Zosirnus found her in the wilderness of Egypt, he requested her to give him an account of her life. This she gave in the following words ought to die with confusion and shame in telling you what I am so horrible is the very mention of it that you will fly from me as from a serpent your ears will not be able to bear the recital of the crimes of which I have been perfection,
;
:
"I
;
;
I will, however, relate to you my ignominy, beg guilty. ging of you to pray for me, that God may show me mercy in the day of His terrible judgment. My country is Egypt. When my father and mother were still living, at twelve years of age I went without their consent to Alexandria.
cannot think, without trembling, on the fir^t steps by which I fell into sin, nor on my disorders which followed." She then described how she lived a public prostitute seven teen years, not for interest, but to gratify an unbridled lust she added I continued my wicked course till the 1
"
;
:
twenty-ninth year of
my
age,
when, perceiving several per-
THE POWER AND MERCY of
o32 sons
making towards
the sea, I enquired whither they were
going, and I was told they were about to embark for the Holy Laud, to celebrate at Jerusalem the feast of the Exalta tion of the glorious Cross of our Saviour.
I embarked wiMi them, looking only for fresh opportunities to continue my debauches, which I repeated both during the voyage and after my arrival at Jerusalem. On the day appointed for
the festival, all going to church, I mixed with the crowd the church where the holy cross was shown and
to get into
exposed to the veneration of the faithful, but found myself withheld from entering the place by some secret but invisi ble force. This happening to me three or four times, I retired into a corner of
the court, and began to consider with myself what this might proceed from, and, seriously reflecting that my criminal life might be the cause, I melted into tears.
Beating, therefore,
and groans, I perceived above of God. Fixing my eyes upon
my sinful breast, with sighs me a picture of the Mother it,
I
addressed myself to that
holy Virgin, begging of her, by her incomparable purity, to succor me, defiled with such a load of abominations, and to render my repentance the more acceptable to God. I be
sought her that I might be suffered to enter the church doors to behold the sacred wood of my redemption promising from that moment to consecrate myself to God by a life of pen ance, taking her for my surety in this change of my heart. After this ardent prayer, I perceived in my soul a secret consolation under my grief and attempting again to enter ;
;
the
dmrch,
I
went up with ease into the very middle of
it,
and had the comfort to venerate the precious wood of the glorious cross which brings life to man. Considering, there fore, the
incomprehensible mercy of God, and His readiness repentance, I cast myself on the ground,
to receive sinners to
and, after having kissed the pavement with tears, I arose and went to the picture of the Mother of God, whom I had
made the witness and
surety of
my
engagements and
reso-
THE BLESSED VIRGIN MART.
533
Falling there on my knees before the image, I addressed :ny prayers to her, begging her intercession, and After my prayer I seemed to that she would be my guide. If thou goest beyond the Jordan, thou hear t-hJ.s voice .
:
slialt
there find rest and comfort.
Then, weeping and
looking Gn the image, I begged of the holy Queen of the world that she would never abandon me. After these
words I went out in haste, bought three loaves, and, asking the baker which was the gate of the city which led to the Jordan, I immediately took that road, and walked all the rest of the day,
and
at night arrived at the
Church
of St.
John
There I paid my Baptist, on the banks of the river. devotions to God, and received the precious Body of our Saviour Jesus Christ.
Having eaten the one-half
of one of
Next morning, loaves, I slept all night on the ground. recommending myself to the holy Virgin, I passed the
my
Jordan, and from that time
I
have carefully shunned the
meeting of any human creature." Zosimus asked how long she had lived in that desert. It said she, "as near as I can judge, forty-seven years." "And what have you lived upon all that time replied Zosimus. The loaves I took with me," answered she, since that I have had no other food lasted me some time hut what this wild and uncultivated solitude afforded me. My clothes being worn out, I suffered severely from the "And have you passed so heat and cold." many years," without suffering much in your soul said the holy man, Your question makes me tremble by the She answered very remembrance of my past dangers and conflicts, through the peiverseness of my heart. Seventeen years I passed in most violent temptations and almost perpetual conflicts with n.y in: rdinate desires. I was tempted to regret the fleth and f.sh of Egypt, and the wines which I drank in the world to excess; whereas here I often could not have a drop of water to quench my thirst. Other desires made assaults "
is,"
?"
"
"
;
"
?"
"
:
THE POWER AND MERCY OP
534
my mind ; but, weeping and striking my breast on thoso occasions, I called to mind the vows I had made under the on
protection of the Blessed Virgin, and begged her to obtain my deliverance from the affliction and danger of such
After long weeping and bruising rny body with thoughts. blows, I found myself suddenly enlightened and my mind restored to a perfect calm. Often the tyranny of my old passions seemed ready to drag me out of my desert ; at those times I threw myself on the ground and watered it with my raising my heart continually to the Blessed Virgin till she procured me comfort and she has never failed to tears,
;
show
herself
Zosimus taking to time made use of Scripture phrases, asked her if she had ever ap Her answer plied herself to the study of the sacred books. was that she could not even read ; neither had she conversed nor seen any human creature since she came into the desert
my
faithful
protectress."
notice that in her discourse with
till
him she from time
that day that could teach her to read the
ture or read
it
to her
;
but
"it
is
God,"
Holy Scrip
said she,
"
that
man
knowledge. Thus have I given you a full account of myself; keep what I have told you as an inviola ble secret during my life, and allow me, the most misera ble of sinners, a share in jour prayers. teacheth
"
We
can say that in the penitential
life led by this saint in had no other teacher, no other guide, than the all-holy, all-merciful Virgin, to whom she ever had re course it was under Mary s guidance that she overcame the most fearful temptations and withstood the most violent
this solitude she
;
assaults that hell could
make
against her; faith in
Mary
triumphed over all feeling of weariness, trampled under foot the repugnance of poor weak nature, and enabled her to persevere constantly for forty-seven years, leaving to the world an ideal of perfect penance, a pattern of the most
eminent sanctity, and a most convincing proof that there is no means more powerful than devotion to Mary to raise up
THE BLESSED VIRGIN MART. any soul, however fallen and weighed down by
535 sin, to
the
height of perfection.
A
within our reach, placed by great power is evidently the care of God at our disposal, to assist us in our struggles we fall, to carry us on to emi against sin, to raise us when It is easy of access; it lies at our door; it nent perfection. is within the instantaneous reach of all, even of children.
That power is the influence the work of our salvation. assistance
;
of
Mary and
its
employment in
We may
not reject its powerful has be can safely neglected that God nothing
We
may designed to make so perilous a work more not throw away the aid thus offered, nor think to fight our way through the ranks of our spiritual foes without obliga tions to her, nor to speed on in our heavenward course with sure.
out her helping hand.
The heat of the
battle will
overcome
length of the way will exhaust us, unless she buoy up our steps and refresh us when we are weary. God s but if she is the channel through grace is free and strong us, the
;
which
it
must
flow, it will
not reach us but through her. made Himself her
are not greater than Jesus, yet He debtor; we are not stronger than He,
We
and yet she was His infantine weakness. Even if we could struggle through without her support, we should be outstripped in our course by many who started later and with many more disadvantages our passage would be joy appointed to minister to
;
hope would shine dimly on the future. What knowledge have we of the assaults of our spiritual enemies that may lie before us, perhaps in the hour of
less
;
death.
What
security have
we
that
if
Mary does not
assist
us then, we shall not be lost ? It is for this reason that devotion to Mary is declared by eminent theologians to be a great sign of predestination, on account of the manifold
which is thus secured in its attainment. * we read that In the Chronicles of the Friars Minor
assistance
Lib. iv. cap. xvii
THE POWER AND MERCY OF
536
Brother Leo, a familiar companion of St. Francis, had the The servant of God beheld himself following vision placed on a sudden in the middle of a vast There he :
plain.
beheld the judgment of Almighty God. to
and
fro,
Angels were flying
sounding their trumpets and gathering together vast field he saw red, which reach
countless multitudes of people. On this two high ladders, the one white, the other ed from earth to the skies. At the top stood Jesus Christ with a countenance full
of the red ladder
of just indigna one of the steps, somewhat lower, stood the holy patriarch St. Francis, who cried aloud to his brethren on the plain below Come hither, brethren come without fear; hasten to Christ, who is
On
tion.
"
:
;
calling
Encouraged by words of their holy father, the religious crowded round the foot of the ladder, and Some began to mount. readied the third step, and others the tenth some ad vanced to the middle; but all sooner or later lost their foot ing and fell wretchedly to the ground. St. be you."
these
;
Francis,
holding so deplorable a
turned to our Lord and ear nestly besought Him to grant salvation to His children. But the Eedeemer yielded not to the Then prayers of the saint. fall,
the holy patriarch went down to the bottom of the ladder, and said with great fervor, "Do not despair, brethren of mine run to the white ladder, and mount it with great Fear not ; by it you will enter into Paradise." courage. Whilst he was thus speaking, the Blessed Virgin appeared at the top of the white ladder, crowned with glory and beaming with gentleness. And the friars, mounting the ladder by favor of Mary, made their way, and all happily entered into the glories of Paradise. We may learn from this how true is the sentiment of St. Ignatius the ;
Martyr
:
the mercy of the Blessed Virgin Mary saves those God s justice does not save." Ah let us hearken to
"That
whom
the words of this saint
He
!
us hearken to our Lord while says to us from His throne in heaven I am the eternal ;
let
"
:
THE BLESSED VIRGIN MART.
537
have come upon earth only through Mary have effected the redemption of mankind. If tliou desirest wisdom and sanctity, call on Mary for through her I will give it to thee." It was through her that Ku-
Wisdom.
I
through her
;
I
;
the Great, Hermannus Contractus, and pert the abbot, Albert doc many others destitute of learning and talents became
and other philosophy, theology, Holy Scripture, Thou art my child I, therefore, am
in
tors
branches of science. thy Father, but Mary
"
;
is
thy Mother.
the Lord, that giveth strength
Thou
and help
art
weak;
I
am
in all thy necessi
ties. "
Thou
art a sinful
man, but
I
am
thy God, full of love
the refuge of sinners, through whose Thou aspirest after mediation thou wilt obtain mercy. of Heaven. the am I heaven behold, Mary is the King to this for thee access obtain to order In Heaven. of Queen
and mercy
;
Mary
is
;
heavenly kingdom, thou art bound to become holy.
I
am
the living fountain of all grace, and holiness but it is Mary who has the office of dispensing my graces. If thou, then, my child, desirest to obtain graces and glory in heaven, what Love and honor Mary. hast thou to do ? Call on Mary. ;
Through her I will
sighs.
I will listen to
thy prayers and give ear to thy I am her Son; and she will
show her that
is thy Mother. My Mother is the gate through her all gifts and graces descend on earth through her all the saints ascend to me into heaven. with all thy "Accomplish, then, my will by endeavoring Extol her at Mother. of honor the to my promote power all times and in all places, in season and out of season wherever thou art, praise and extol her, and cause others to do the same. Impossible for thee to give my Mother more What is thy honor, interior and exterior, than is her due. feeble love and honor compared to that which she receives from me ? As thy love for thy fellow-men is but a shadow of my love for men, so thy special love for Mary is but a
show thee that she of
heaven
;
;
;
THE POWER AND MERCY OF MARY.
538
shadow, a faint, attenuated shadow, of my love for her ; for my sake, if thou wouldst please me, reverence her as much as thou canst. If thou hast hitherto served Mary, try to
more fervently; if thou hast loved her, en still more ardently. Happy that Chris who serves Mary and at the same time tries to make
serve her
still
deavor to love her tian
others serve her
Mary tion.
the
is
!
Happy
truly honored
I will give it
life to
come."
;
that Christian family in which give it salvation and benedio-
I will
grace
bx.
the present
life
and glory
in
CHAPTER THE PRODIGAL ago
S
BROTHER
XXVIII. HAPPINESS OF THE JUST.
God
I shall uttered a remarkable prophecy I shall espouse saith the Lord. I shall es I shall espouse thee in mercy "
:
IONG ^ espouse thee for ever, thee in justice
;
;
pouse thee in faith." This prophecy was not then under stood but when the Son of God came upon earth to recon ;
poor sinners to His Heavenly Father, to establish a new a race of the just then it was that this prophecy was nice not only understood but fulfilled, and its fulfilment con
cile
and will continue to the end of time. In order to show us the reality of these spiritual espou sals, our divine Redeemer has often appeared to holy souls tinues,
and espoused them
in a visible form,
One
in a visible
manner.
day, during the time of carnival, the pious virgin St.
Her relatives Catharine of Sienna was praying in her cell. and neighbors were amusing themselves according to the cus tom of the season but she sought her pleasure in God alone. On a sudden our Blessed Saviour appeared to her and said Because thou hast shunned the vanities and forbidden plea sures of the world, and hast fixed thy heart on Me alone, I shall now espouse thee in faith and unite thy soul to mine." Then St. Catharine looked up and saw beside our Saviour She also saw there St. John the Blessed Mother of God. the Evangelist, St. Paul the Apostle, and St. Dominic, the founder of her order. The Prophet David, too, was pre sent at her espousals, and played on his harp with marvel ;
:
"
lous sweetness.
hand
The Blessed Virgin Mary now took the
Saviour.
right
and presented her to our Blessed She besought her divine Son to accept this virgin
of St. Catharine,
589
THE PRODIGAL S BROTHER:
540
Then Jesus smiled graciously upon the forth a golden ring, set with four precious stones, in the centre of which blazed a magnificent diamond. for His spouse.
He drew
saint.
He
then placed this ring upon the finger of St. Catharine, thy Creator and Redeemer, espouse tliee in
and said
:
"I,
Be
faith.
nuptials in
faithful until death, and we shall celebrate our heaven." The vision disappeared, but the
ring
remained on the finger of St. Catharine. She could always see it but, by a special grace, it was invisible to others. I speak now pure and holy soul especially to you whose heart is yet gleaming with the glory of purity with which it was endowed in holy baptism to you who can say with the good brother of the prodigal: "Father, I have ;
!
never transgressed thy commandment to you to whom your Heavenly Father says what the father of the prodigal "
;
said to his faithful son: all I have is thine." *
and
"Son,
tliou
And what I
art always with say to you who
me, have
always been pure and undefiled I wish also to say to him lost his baptismal innocence by sin, but has recovered
who
again the grace and friendship of Almighty God by a good, confession. When you made that sincere, sorrowful con fession of all your sins ; when the priest, in the name of Jesus Christ, pronounced the words of absolution over you, oh then it was that a touching scene between God and !
your soul was witnessed by the angels of heaven a scene like that which was witnessed by the servants of the good father when he went to meet his prodigal son: "And
when the prodigal was yet a great way off, his father saw him, and was moved with compassion, and running to him
"
promptitude kissed
him
to
pardon!
"fell
"
touching tenderness! forth quickly the first robe, and put
upon his neck and and he said Bring it on him, and put a "
:
fulness of grace! ring on his hand and shoes on his feet and kill the fatted calf, and let us eat and make merry "
"
"
*
Luke xv.
81.
HAPPINESS OF THE JUST.
641
Ah dear Cliristian banquet of joy and gladness when your Heavenly Father dissembled, as it were, your sins to draw you to vinue and penance when, in His mercy, He recalled you from the country of spiritual famine and misery ; when He received you in confession and em. !
!
soul,
;
braoed you in Holy Communion with unspeakable tender then it was that He clothed your soul with the ness, ah !
robe- -the robe of divine grace then it was that lie put on your hand a precious ring the ring of your birth right to heaven ; then it was that He put shoes on your first
feet
;
the merits of your good works and the liberty of the
God, which you had lost by your folly ; then it was that B.e gave you the kiss of peace the consoling assuranoe of your heavy debts being cancelled and forgiven ; ah thou it was that the angels sounded, as it were, the child re a oJ
!
jubilee Irumpet; you heard its joyous notes proclaiming res! to your wearied heart, redemption to your spiritual Ah captivil.y, grace and salvation to your erring soul.
!
then your soul was the joyful guest of a great banquet; then you celebrated the year of the jubilee. Mark that year ; mark the month of that year; never forget the day, the hour, of that month when you were permitted "to go
when to the number of the elect back to your family you were permitted "to return to your former possession" to the ownership of all the rights and privileges of the Oh for the love of your Heavenly children of God. Father be now mindful of your dignity. You are a child "
;
!
of (rod, heir of heaven, a spouse of Jesus Christ, a temple of the Holy Ghost. Yes, this is the dignity to which God I have said, in a foregoing chapter, that has restorod you. thore iw, i i God the Father, an infinite desire of communi-
eating Himself and lo\e
This
I have said that in thia all His goods. generated, from all eternity, His only-begotten Son. is undoubtedly the greatest act of His infinite
He
charity.
THE PRO DJ GAL
542
S
H OTHER: it
But this Heavenly Father still continues to beget, in time, children who are by grace what the Son of God is by nature ; so that our sonship bears the greatest resemblance to
the divine Sonship.
He foreknew He
Hence
St.
Paul writes:
also predestined to be
"Whom
made conformable
to the image of His Son, that He might be the first-born * amongst many brethren. Behold the great things which divine love effects We "
!
are the sons of God, as the Holy Scripture says "Ye arc the sons of the living God."f In this divine adoption there are infused into the soul, not only the grace, the chanty, and other gifts of the Holy Ghost, but the :
Holy
Ghost Himself, who
is
the
first
and uncreated
gift that
God
gives to Christians.
In justifying and sanctifying us God might infuse into our souls His grace and charity to such a degree only as would render us simply just and holy, without adopting us as His children. This grace of simple justification would no doubt be, in itself, a very great gift, it being a participa tion in the divine nature in a very high degree ; so that, in all truth, we could exclaim with the Blessed Virgin "Fecit mild magna, qui potens est He that is has done :
mighty
great things to me." \ But to give us only such a degree of grace and participa tion in His divine nature is not enough for the love of God.
The grace of adoption is bestowed upon us in so high a de gree as to make us really children of God. But even this measure of the grace of adoption might be bestowed upon us by God in such a manner only as to give by it no more than His charity, grace, and created gifts. This latter grace of adoption would certainly surpass the
former of simple justification so that, in all truth, we might again exclaim with the Mother of God Fecit potentiam in brachio suo He hath showed might in His arm." ;
"
:
Rom.
Ytii. 39.
f
Osee
i.
10.
J
Luke i.
49.
Lake fc
51.
HAPPINESS OF THE But neither
is
this gift, great
JUST.
543
it be,
though
great enough
for the charity which God bears us. God, in His immense to bestow wishes for us, greater things upon us, in charity
order to raise us
still
higher in grace and in the participa
tion in His divine nature.
Himself to
us, so that
Hence He goes
He might
sanctify
so far as to give in
and adopt us
person.
The Holy Ghost and
unites Himself to his gifts, his grace, when infusing these gifts into oui
his charity, so that,
souls,
He
infuses, together with them, Himself really in this account St. Paul writes: "The charity oi
On
person.
is poured forth in our hearts by the Holy Ghost, who * On this very account the same Apostle qiven to us" For you the calls Holy Ghost the Spirit of adoption. the spirit of bondage again have not received," says he, but you have received the Spirit of adoption of in fear
God is
"
"
:
we cry, Abba, Father. For the Spirit Himself giveth testimony to our spirit, that we are the
children, whereby
God; and if children, heirs also: heirs indeed Whoever God, and joint-heirs with Christ." f And are led by the Spirit of God, they are the children of God." J This divine charity and grace is, no doubt, the height of God s charity for us, and is also, at the same time, the height of our dignity and exaltation because, on receiving these divine gifts, we receive at the same time the person of the Holy Ghost, who unites Himself to these gifts, as I have said, and by them lives in us, adopts us, deifies us, and urges us on to the performance of every good work. Truly, the love and liberality of God effect great things children of
"
of
:
;
!
But even
this is not all;
we
receive
still
greater favors.
In
coming personally into the soul the Holy Ghost is accom panied by the other divine Persons also the Father and the Son, from whom He cannot be separated. Therefore, in the ct of justification, the three divine Persons come person*
Rom.
v. 5.
t
Rom.
vili. 15.
$
Galat. iv,
6.
Tss PRODI&AL M
544
and
and
God.
grace "He that
really into the soul, as into their temple, living dwelling therein as long as the soul perseveres in the ally
of
For
this
reason
John
St.
writes
:
abideth in charity abideth in God, and God in him." Paul writes the same thing He who is joined to is one spirit." * "
:
Our
St.
God
Lord Himself assures us that the king God is within Now, what do we mean by a kingdom ? Look for a moment at the kingdoms of Europe, with their vast dominions, their great power and wealth. Among the cities of these kingdoms, there is usually one more populous than the rest, where the streets are laid out, and the public buildings and the private houses erected in a most magnificent manner. It is generally in this city that
dom
blessed
of
"
us."
is built. The exterior of the palace is manner befitting the king, and the interior is enriched with gold and silver, polished wood, rich silks and tapestry, rare statues and paintings, the choicest works of art. JSTow, the soul of the just man is something far more The soul, noble, far more beautiful, than this royal palace. when in the state of grace, is the palace of the King of it is the kings dwelling-place of the God of heaven and earth. Holy angels are there in attendance upon Him, and it is there He manifests Himself to the soul, and hears her prayers, and holds sweet communion with her. Jesus Christ obtained for us this grace when He prayed on the eve of His Passion: Holy Father, keep them in
the royal palace
adorned in
.a
;
"
that they all may be one, as Thou, Father, in I in Thee, that they also may be one in us." f Christ asks of His Father that all His followers
Thy name, me, and Jesus
might participate in the one and in the same Holy Ghost, Him and through Him, they might be united to the other divine Persons. St. Bonaventure says that the
so that, in
viot
only receive the gifts but also the Person of the * 1 Cfer. vl. 17.
+
Jdhn xvM
.
11.
20
.
HAPPINESS OF THE JUST. The same
Holy Ghost.*
is
545
taught by the renowned Master
of Sentences,! who quotes St. Augustine and others in sup port of this doctrine. St. Thomas Aquinas asserts the same
thing, J
and proves that the grace of the Holy Ghost because
liar gift,
Suarez,
given to
all
the just.
is
a pecu
"
says a most perfect friendship between God and such a friendship requires the presence of the Grace,"
"establishes
and man friend
it is
;
that
is,
the
Holy Ghost, who
stays in the soul of
His friend, in order to unite Himself most intimately with him, and reside in his soul, as in His temple, there to be honored, worshipped, and loved." From what has been said it follows
That the grace of adoption, or the grace of justifica by which we are sanctified and adopted as the children God, is something more than a simple quality ; it implies
1.
tion,
of
several things
:
the forgiveness of sins, faith, hope, charity,
and other gifts, and even the Holy Ghost Himself, the Author of all gifts, and, as a necessary consequence, the whole Blessed Trinity. All this is infused into the soul in the act of justification, as the Holy Church teaches. 2.
It follows that,
this grace of adoption,
by
we
are raised
to the highest dignity namely, to the dignity of divine sonso in that, ship reality, we are the children of God ; yea, even Gods, as it were, not only accidentally by grace, but also really by participation in the divine nature. sider it a great honor to have been adopted by
Men con
some noble nobler, far more
family ; but our adoption by God is far honorable. Adopted children receive nothing of the nature
They inherit only his name and we receive from God His grace, and with His grace His nature. For this reason God is of their adoptive father. his temporal goods ; but
called the Father, not only of Christ, but also of us .
* 1 Sent d.
t Lib.
14, a. 2, 9, 1.
$ I. p. 9, 43, a. 3,
and
6
and
9,
| Concil. Trid., Soss. 6, c. 7.
88 art.
8.
i.
dist. 14, 15.
;
be-
THE PRODIGAL
546
BROTHER:
S
He communicates to us His nature, which He has communicated to Christ by hypostatic union, thus making us the brethren of His divine Son. St. Paul cause, through grace,
He
writes: "Whom
made conformable be the first-born
He
foreknew,
to the
also predestined to bo
He might And St. John
image of His Son, that
amongst many
brethren."
*
He gave them power to be made the says in his Gospel sons of God, to them that believe in His name, who are "
:
born not of blood,
.
.
.
but of
By this grace of adoption title to the possession of heaven. 3.
4.
From
God."
we
f
receive an undisputed
this grace of adoption all our
works and merits
derive their admirable dignity. This adoption of children of God confers upon all our works the greatest dignity and value, making them truly deserving of eternal reward ; since
they proceed, as it were, from God Himself and from His divine Spirit, who lives in us, and urges us on to the per formance of good works.
most intimately Holy Ghost, and thereby elevated far above herself, and, as it were, deified. By thus communicating Himself, God raises the just man, as it were, to a level with Himself, transforming him into Himself, thus making him, as it were, divine. Love enraptures the loving soul, raises her above her, unites her to the Beloved, and trans forms her unto Him, so that being, as it were, embodied in Him, she lives, feels, and rejoices in Him alone. 6. This adoption, which commences here below by grace, will be rendered most perfect in heaven,, where we enter upon the possession of God, who will communicate Himself really to our souls in a manner most intimate and ineffable. On this account St. John says Behold the tabernacle of God with men, and He will dwell with them. And they shall be His people and God Himself with them shall be 5.
united
By
this grace of adoption the soul is
to the
"
:
;
*
Rom.
viii.
30
+
John
i.
12.
HAPPINESS OF THE
He
their God.
things,
and
547
JUST.
that shall overcome shall possess these * and he shall be son."
I will be his
my
God,
Who
can, after these reflections, refrain from exclaiming the Who can Truly, charity of God is most wonderful :
!
It is fathom its width, its height, its depth ? the Divinity itself There are very few who know it to be as great as it has
comprehend less like
!
been explained. The holy apostles and fathers of the Church never ceased to inculcate it upon the hearts of the Christians. exclaims St. John the Apostle, "Behold,"
manner of charity the Father has bestowed upon we should be called, and should be, the sons of God We Dearly beloved, we are now the sons of God. know that when He shall appear, we shall be like to Him, Know you not," because we shall see Him as He f the are that members St. temple of the Paul, your says "what
us, that
!
.
.
.
"
is."
"
Holy Ghost, who is in you, whom you have from God, and you are not your own ? For you are bought with a great price. Glorify and bear God in your body." J is derived from "Our first nativity," says St. Augustine, men our second from God and the Church. Behold, they Hence it is that He lives in us. Won are born of God. For your sake, be Admirable charity derful change for your sake loved brethren, the Word was made flesh He who is the Son of God has become the Son of man, in order that you, from being the children of men, might be come the children of God. For out of the children of men He makes the children of God, because, though He was Behold how the Son of God, He became the Son of man. For the Son of God assumed you partake of the Divinity our human nature, that we might become partakers of His divine nature. By making you participate in His Divinity "
;
!
!
;
!
He
has shown you His * Apoc. xxi.
8.
charity."
fl John iii. 1, 2. 24, De Tempore,
Serm.
? 1
torn. 10.
Cor. vi.
19, 20.
THE PRODIGAL S BROTHER:
648
Oh
!
how
beautiful
deed, such a soul
is
She
is
finest gold.
a soul in the state of grace
In than silver and than the purer brighter a lovely and radiant star in the hand of is
!
the Most High.
Bring together all that is beautiful in nature, and you will find that such a soul is mor>3 beautiful than all. How beautiful is the sweet light of morning, how beautiful are the varied tints of the rainbow; but such a soul
far
is
more
beautiful.
The
dazzling beams of the
noon-day sun are bright indeed, but the light that beams from a pure soul is far brighter. The silvery stars glitter brightly in the dark-blue sky, but a holy soul glitters far
more
The
brightly.
spring-lily
and the
fresh-fallen
look white and pure, but the purity of a holy scul whiter; for it is white with the purity of heaven.
snow is
fur
There is a sublime and awful beauty in the rolling thun der and in the vivid lightning, as it flashes through the dark clouds, but there is something far more sublime and a wful in the beauty of a holy soul.
There is in her a majesty on which even angels gaze with fear and delight. So marvellously beautiful is such a soul in the light of grace and glory that could we but gaze on her, we would die of joy; for such a soul is the living image of the living God. Such, then, of
the dignity, the happmess, of the children happiness on csfth can be compared to it ?
is
What
God
As for myself, I know of no greater comfort nor of any more ravishing delight than that of being in the grace of Oh what sweet comfort, what rapture, in this God. a comf ort,- a rapturous happiness, not transitory, thought !
!
like the pleasures of the senses, but a life-long comfort, increasing in intensity in proportion to its duration.
But the
just
man
is
not only a child of God he is also a Our divine Saviour Himself has ;
brother to Jesus Christ. assured us of this. will of
my
"Whoever,"
Father who
is
He
in heaven, he
says, is
"shall
my
do the
brother, and
HAPPINESS OF THE
JUST.
and mother."* And who is Jesus, who His brother, His sister, and even His mother ? sister,
5*9 calls
you you know it already He is the glorious Son of the Virgin Mary, conceived in her chaste womb by the power and operation of the Holy Ghost. He is beautiful the most beautiful of the children of men. He is white and ruddy, chosen out of thousands. His is a beauty that never wearies, a beauty which age can never alter, that never fades. His beauty is the joy of the blessed in heaven it is a beauty on which the angels gaze with ever-flowing delight.
Ah
!
;
;
All the beauty of earth and heaven His unutterable beauty.
Jesus is loving. love of Jesus Christ
Oh
is
but a feeble ray of
how
faithful, how ardent is the has loved you from all eternity. He has made every sacrifice to win your love. He has loved you unto death to the death of the cross. He will never abandon you, unless you yourself cast Him from ;
and when,
at the
!
!
He
you hour of death, the nearest and dearest
forsake you, then will Jesus stand at your side ; He will console you and deliver your soul from the hands of your enemies.
And Lord
He
is
He is the King of kings and powerful. is the Judge of the living and the dead. the Creator of all things, visible and invisible. He is Jesus
is
He
of lords.
God.
At His name
earth,
and
every knee must bend, in heaven, on
The heavens above are His throne beneath His footstool. At His touch the sick are in hell.
;
the earth
healed and the dead restored to wild winds grow calm ; the
He speaks, and the life. foaming waves subside at His voice. He calls the stars by name, and they answer to His call. Thousands of angels minister unto Him, and a thou sand times ten thousand angels surround Him and await His bidding in trembling awe. And
Jesus
is rich.
All the gold of the mcantains, * Mat*, xtt. 90.
all
THE PRODIGAL
550
the pearls of the ocean, are His.
BROTHER
S
His are
all
:
the treasures oi
He opens His hand, earth, and sea, and sky. tures are filled with His blessings.
and
all
crea
The holy
virgin martyr St. Agnes was sought in mar by a rich and powerful youth of Rome. When she heard his proposal, she answered Begone from me, food riage
"
:
of death
My
heart already belongs to Another. Then young nobleman, who loved her passionately, offered her countless treasures. He offered her gold, and pearls, !
"
the
and precious all
The
cestors. offer
me
and costly garments. He offered her the wealth, he had inherited from his an You virgin smiled in pity at such an offer.
stones,
the honors,
all
"
she answered, "and my Bridegroom pos the treasures of earth and heaven. He has placed
riches,"
sesses all
on my finger the bridal ring. He has given me the bridal robe more costly than the queens of earth can wear. He has adorned my ears with glittering jewels, and my neck with costly pearls. He has placed on my brow a bridal
crown, whose glory shall never fade, and His blood
my cheek.
"
When
at length the holy virgin
is upon was condemne 1
would not renounce her heavenly bride Jesus, she went with joy to the place of death liba bride hastening to the, All who saw he marriage-feast. to die because she
groom
wept; but Agnes did not weep.
The hands of the execu grew pale, and the tears started Agnes smiled, for she feared not death. Strike and let Why do you wait ? she cried. me die for Him who has died for me. Strike and let this body perish, which can be loved by another than Him whom I tioner trembled, his face unbidden to his eyes; but "
"
"
!
!
love."
Then the
and said:
"0
virgin raised her eyes
Jesus!
I
and hands to heaven have yearned for thee now I ;
behold Thee. I have hoped in Thee ; now I possess Thee. I have loved Thee on earth now I shall love ;
Thee for ever in heaven." Then the youthful virgin knelt down and bowed her head. With her own tiny hands she
HAPPINESS OF THE
JUST.
551
turned aside her long, golden hair and bared her neck to the blow, and Agnes remained a virgin a sister of Jesus Christ and received the martyr s crown.
Oh who is there that would not love such a brother, such a bridegroom, as Jesus ? Well might even the angels envy the happiness that is granted to us frail and sinful mortals. The angels are but the ministers of Jesus just !
;
His spouses, His brothers, and His sisters. Our divine Redeemer assures us that in heaven there shall be no marriage the blessed in heaven shall not marry or be given in marriage, but they shall be like the angels of God. Now, the just soul anticipates here on earth the life of heaven, and lives as an angel amid the dangers and cor souls are
;
It is true there is a difference be ruption of this world. tween an angel and a just soul, but they differ in happiness The holiness of the angel is more only, and not in virtue. happy, but the holiness of a just soul is more heroic. Yes, I repeat it though the holiness of the angels is happier, yet the holiness of a just soul is more virtuous, more heroic. I know full well that the angels are most holy and :
sinless,
but
it is
their nature to be so.
The
angels are holy spirits. the restraints of matter; they are free
free from all from the miseries of this life; they live in heaven. They stand not in need of food, or drink, or sleep. They have not to wage continual war against wild, unruly passions Mi .-iinst the world, the flesh, and the devil. The sweetest songs, the most ravishing melodies, cannot charm them. The fairest forms of earthly beauty cannot allure them. If,
They are
then, they are holy, they are so without struggling, with out suffering. But when weak man, sinful by nature, sub ject to a thousand wants, condemned to live in the midst of a corrupt world, with dangers within
when weak out, dangers on every side against his very self, against the against the charms
and dangers with
man
struggles bravely pleasures of the senses, of the world, against the allurements of
THE PRODIGAL S BROTHER:
552
demons
the
;
when weak man
struggles untiringly against
most deadly enemies, who cease not to tempt him day or night, waking or sleeping, at work as in prayer, in the soli tude of his chamber as on the busy street and when, with his
;
man triumphs
the grace of God,
over
all
triumphs through of ceaseless warfare and lives as an
n long, weary life angel, ah ! that is noble, that is God-like.
that
heroic, that
is
is
sublime,
Martina was a young, beautiful, rich, and noble lady. seized because she was a Christian. The judge, touched by her youtli and beauty, was resolved to save her.
She was
"My daughter,"
said he,
"you
are
young; perhaps you did
not
know
well
heard it proclaimed. I know the punishment. God s be done. I must obey God rather than man." Re what you have said, or prison and death," said the
will
the law
"
" "
!
Yes,"
replied Martina,
I
knew
it
"
call
"
judge.
God
s
will be done.
I
am
ready,"
replied
Mar
She went courageously, joyfully, to prison, her face beaming with hope, her eyes raised to heaven. The judge often sent for Martina, but always found her firm as a rock. tina.
He
told her to prepare for the torture.
The cruel execu one from her delicate fin by Not a tear did she shed, not a moan did she utter, gers. but raised her eyes and bleeding hands to heaven. tioners tore off the nails one
"0
"
she cried, "Mother of my God, give to suffer for thee and The thy dear Son
Mary
!
me
strength
"
judge was furi Martina was tormented anew. One by one the nails were now torn from her tender feet But Martina still The executioners then made deep gashes in her prayed. tender, virginal body, and in the gaping, bleeding wounds !
ous.
!
oil. What terrible torment But Martina remained calm, immovable. At last the judge in a rage ordered her to be beheaded, and then her pure soul ascended to heaven, surrounded by choirs of angels.
they poured boiling
Now, who
gives to the soul
!
f
the just
man
such light
HAPPINESS OF THE
JUST.
55
and grace, such unconquerable courage and endurance ? Holy Ghost, who lives in the soul as in a beautiful
It is the
temple, who, on beholding such a soul, exclaims, thou hast ravished my heart, beautiful art thou
"
;
my
Oh how !
my
sister,
* spouse."
We know how
easily
our imagination wanders among difficult it is for our un
We know how
frivolous objects.
derstanding to comprehend the truths of salvation in a salu We know that it is still more difficult for tary manner.
our will to embrace the good which the understanding pre But the Holy Ghost removes these obstacles to sents to it. the practice of good works. By the strength of His grace
He
arrests the
wanderings of the imagination,
fixes its levity,
and attaches it to good objects. He fills the memory with wholesome thoughts, gives the understanding salutary knowledge, capable of moving the will to follow His holj inspiration.
The Holy Ghost
shields the soul
from
all
that can injure
her salvation, and bestows on her all that can promote it. He holds the demon in check, that he may not tempt the soul
above her strength; and
it is
well to remark that the power
of the devil is so great, his artifices so subtle, his experience so vast, his will so malicious, that if God did not restrain
him he would pervert even the holiest of men. There is man so humble that the devil would not render proud, so chaste that he would not render unchaste, so charitable that he would not render cruel, so temperate that he would not render intemperate. If he could, the devil would ex no
terminate everywhere the worship of the time God, root out all sentiments of religion, fill cities, kingdoms, pro vinces, and families with the most horrible confusion ; but
God
He
restrains Satan
allows
holds
him
from doing
all
the evil he wishes to do.
God go only the length of his chain. back as lions or mad dogs are kept back by their him
to
*Cant. iv.9.
TiiE l
551
ROmuAL 8 BROTHER:
These animals cannot injure those who look at keepers. them unless the keeper loosens their chains. The Holy Ghost moderates and governs, in regard to the just, the envy with He weakens the which the demon burns for their ruin. force of Satan s
attacks them.
arm when he
He wards
off
the arrows of the arch-enemy of souls in counteracting the cannot injure the just more fury of his strokes, so that he
than they allow him to injure them. Moreover, the Holy Ghost turns from
the
just
many
the devil, to which, temptations of the world, the flesh, and on account of their weakness and the strength of their
enemies, they should infallibly yield if God permitted them by these enemies. Hence, by the secret de
to be attacked
and with hands full of mercy, He sign of the Holy Ghost, off these temptations or, if He permits them to assail the just. He renders their minds, as it were, incapa ble of perceiving them, or turns them to some other object, that they may forget the temptation, which soon vanishes. Ghost leads them, as it were, by the hand in the The
wards
;
Holy
way
of salvation, sweetens the fatigues
their pilgrimage, their
of
them in their sorrows, removes obstacles from of practising virtue, and path, gives them occasions and strength to practise it. consoles
true the
It is
trials
and
life
crosses.
the just
of
It is the
yoke
man
is
a
of constant
life
of Jesus Christ
light
;
but though
a yoke, yet it is sweet though a burden, it is light. With out a yoke, without a burden, no man can come to joy ever and it for the way is narrow which leadeth to ; ;
"
it,"
lasting
behooved Jesus Christ, the King of glory, to suffer, and so The world has also its yoke, and to enter into His glory. not only one, but many rough and heavy ones. The yoke of Jesus Christ, or the service of God, is true freedom, and lull of delights and comforts. By taking upon himself the sweet yoke of Christ, the just man receives a crown for for ashes the oil of joy for mourning the cloak of prais >
;
;
HAPPINESS OF THE JUST.
555
the spirit of soriow ; and his heart rejoices, and his joy no shall take from him.
man
JSTo wonder, therefore, that the soul of the just man only cares to please her divine Master, Jesus Christ ; to make She only thinks of His herself beautiful in His eyes.
Jesus is her joy, her peace, beauty, His mercy, His love. her paradise. You would wish me to describe to you the Can you de pleasures of the just, but I would ask you :
honey to one who has never tusted it ? No and neither can I describe to you the sweet plea sures of the just, unless you yourself have tasted these pleasures. Language has no words to describe them to one who has never experienced them. But, believe me, the joys scribe the sweetness of ;
of the just far surpass all the pleasures of the senses, all the joys of earth. If you wish to be convinced of what I
then go stand beside the death-bed of a just man ; be hold the calm joy that beams on his face ; listen to the sweet say,
song of gladness that flows from his
When
the Blessed
Mary
lips.
of Oiguies was about to die, her
soul was filled with such heavenly joy that she could no She burst forth into a longer contain it within her breast. melodious hymn of praise and gladness. For three days and three nights she continued to sing, and her voice only grew louder and stronger as she drew near her end. and it
was sweet and clear as the voice of an angel. She continued thus to sing until her pure soul went forth to join in the me lodious choirs of the blessed in heaven. Thus died this holy virgin, and thus, too, have thousands died
God in holiness of Now, I ask you
who
served
life.
Can that soul have been sad and un happy during life who can sing and rejoice at the hour of death ? Can he have feared pain or sorrow who smiles and exults in the very face of death ? Ah no to the just soul death is a welcome messenger, who tells her that the :
!
Bridegroom
calls,
that the marriage-feast
;
is
ready.
And
THE PRODIGAL S BROTHER:
566 blessed,
ah
!
thrice blessed,
riage-feast of the
who
is lie
is
called to the
mar
Lamb.
If, then, the dignity and happiness of your soul as a child of your Heavenly Father, and as a brother of Jesus Christ, and as a spouse of the Holy Ghost, are dear to you, oh! for
the love of Jesus engrave these two words deeply in your Watch over your soul, that no heart Watch and pray sinful thought may enter there ; and should it enter un !
:
,
awares, cast it out instantly, as you would a disgusting in Watch over your heart, that no sin sect or a spark of fire. Watch over your eyes, that ful affection possess it.
may
books or other objects they may not gaze on any pictures or Watch over your that could soil the lustre of your soul. 01 ears, that they may not listen to any immodest words
words of double meaning.
Watch
over your tongue, and
remember that your tongue has been sanctified in Holy Communion by touching the virginal flesh and blood of Jesus Christ.
Watch over your whole body
;
for your body
is
a
Holy Ghost, consecrated in baptism, and he who pollutes a consecrated temple is accursed of God and His holy angels. Be watchful day and night, and avoid the Avoid those persons and those places occasion of sin. Flee from them as Avhich are to you an occasion of sin. temple of the
shall you would from a serpent for he who loves danger If your eye be to you an occasion of sin, perish in it. blind pluck it out and cast it from you for it is better to go into the kingdom of heaven, than with both eyes to be cast And if your hands or your feet be to into the pit of hell. them from you an occasion of sin, cut them off and cast into the king maimed and lame to is better go you for it dom of God, than to have two hands and two feet, and to be These are the words of Jesus Christ, cast into hell-fire." my dear reader; He certainly knew what He was saying. You must watch and pray. You must pray to Jesns. ;
"
;
;
Jesus
is
a jealous God, and
He oominandi you
to oall
upon
HAPPINESS OF THE
Him
JUST.
557
hour of temptation. You must hasten to the and receive often into your heart the virginal flesh and blood of Jesus Christ. You must partake of the "wheat of the elect and of the wine liiat maketh virgins for unless you eat of the flesh of the Son of Man and drink Ills blood, you shall have no life in You must pray you. to Mary, the Mother of the just, the standard-bearer lovely in the
altar,
;
The very name of Mary is a sweet balm and fortifies the soul. The very thought of Mary s immaculate purity is a check upon the passions. The love of Mary is a fragrant rose which puts to flight the Jfoul spirit of UD cleanness. A young man who was very much addicted to the sin of The ;*npurity came once to confession to a certain priest. good prieat was very greatly afflicted on learning that the young man had always fallen again into this sin after every of all the elect.
"which
heals
Confession.
He
advised the young
man
to place himself
entirely under the protection of the Blessed Virgin Mary. He told him to say a Hail Mary every morning and evening *n honor of her immaculate purity, to kiss the ground three rimes, and to say: Mary, my Mother I give myself en "
!
tirely to thee this day
I
consecrate to thee
my eyes, my my tongue, my heart, and rny whole body and soul. Oh! And whenever he was tempted, orotect me, for I am *ie should say Mary help me, for I am thine." The joung man followed this advice, and in a short time he ;
*ars,
thine."
"
:
!
was entirely delivered from this accursed sin. Now, this 5ame priest related this fact one day from the pulpit. In ^he audience there was an officer who kept up a criminal inSercourse with a certain person. As soon as he heard this f
he also made the resolution to practise this devotion, order to free himself from the shameful slavery in which was bound. In a short time he too was entirely freed from
act,
m *ie
the degrading vice of uncleanness. Some months after, uowever, he had the imprudence to go again to the house of
THE PRODIGAL
558
S BROTHER.
companion in sin, as he wished to see whether she too had changed her life ; but no sooner did he come before the door of the house than a strange feeling of terror seized upon him, and he cried out Mary help me I am That very instant he felt himself thrust back by thine an invisible hand, and found himself at a distance from the house. He immediately recognized the danger in which he had been, and returned his most heartfelt thanks to God and to His holy Mother for having preserved him. liemember, then, to watch and to pray. Repeat again and Lord, our reins Inflame, again with the holy Church and hearts with the fire of Thy Holy Spirit, that we may serve Thee with a chaste body, and please Thee with a clean his
"
:
!
"
!
"
:
heart."
;
CHAPTER XXIX. THE FATHER
OT.
^
BERNARDIN" of
known
to the
Holy
S
HOUSE
Sienna
HEA.VEN.
tells
of a gentleman, well
for his fervor and piety, who made a pilgrimage Land. He longed to visit every spot that had re
ceived the impress of our Lord s sufferings ; and after go ing to confession and making his communion with great de He first stopped at Naza votion, lie set out on his travels. reth,
where the great mystery of the Incarnataon was accom
He then proceeded to Bethlehem to kneel at the plished. spot in which our Lord first deigned to visit this earth as a suffering infant. the scene of our
He walked by the banks of the Jordan, Lord s baptism; and went to the desert
which had witnessed that wonderful forty days fast; to the mountain where Jesus was transfigured; to the house at Jerusalem consecrated by the institution of the Holy Euto the pretorium ; and to charist; to the garden of Olives Calvary, where the awful sacrifice was consummated. He visited the scene of our Lord s burial and resurrection and finally ascended Mount Olivet, fondly recalling the blessing ;
;
which Christ gave
to the apostles before his ascension. After visiting every place which was in any way connected with our Lord s life or death, with a heart glowing with love, lie exclaimed Jesus, Jesus, my much-loved Sa "
:
no longer follow Thy footsteps on earth, heaven." And his prayer was imme for it was no sooner uttered than he diately heard expired. The intensity of his love for Jesus had broken his heart arid after death these words were found engraven on his viour
jail
!
me
since I can
to Thyself in ;
;
breast:
"
Jesus,
my
love. 560
THE FATHER S HOUSE:
560
Would
that our death might be like his him, often visit, at least in spirit, those places where Jesus lived, suffered, and died for us. The frequent remembrance of what our dear Saviour has done for us will not fail to enkindle in our hearts a great love for Him, as also a great desire to be where He is. Like
happy death
!
!
It will be so if we, like
from home, we ought often
travellers at a distance
to turr
our happy return to God. We should look forward to the object of our love, to our dear Lord Jesus Christ awaiting us, bearing the crown in His hand, and pointing to the throne where the victor is to live and to the anticipation of
reign for ever. We have seen
what
spiritual
happiness the just enjoy
Let us now see what happiness is pre s house pared for them in the world to come, in their Father even in this world. in heaven.
of this world possess palaces from which their forth ; they ennoble their palaces and the pal goes power aces ennoble them ; they ennoble their palaces by raising the cities in which they reside to be the metropolis of their
The kings
kingdoms, and their palaces ennoble them because the mag nificence of the buildings, the splendor of the court and of the guards, are signs of their power and grandeur. Almighty God is the King of heaven and earth.
though
it
be true of
Him
that
He
is
everywhere, yet
Al it is
which in a certain sense is His This place is called heaven. particular dwelling-place. of "You shall not swear by heaven, for it is the throne God * said our divine Saviour. It is also said in the Gos Saviour prayed or blessed His fol pel that whenever our He also often his raised He eyes towards heaven. lowers, is in heaven, who and Father Father, said your My who art in and He commands us to pray: Our Father also true that there is a place
"
*
"
:
"
heaven.
7
Again, in the Acts of the Apostles * Matt. v. 34.
we read that
HEAVEN.
661
when our Lord Jesus Christ returned to heaven, He ascended beyond the clouds. He declared that in His Father s houss there were many mansions in a word, faith and revelation assure us that the kingdom of heaven is a real place of bound "
"
;
and that it lies far beyond the starry firmament. one can speak worthily of heaven but he that has seen it. It would require an angel to describe its beauties. St. Paul was taken up in spirit to the third heaven, and he there beheld a faint glimpse of its unutterable beauty. He declares that no eye has seen, nor ear heard, nor has it en less extent,
No
tered into the heart of
man
to
conceive the sweetness of
its
and the greatness of its beauty. How beautiful must heaven be What beautiful sights do we not behold in this world, and yet we have never seen anything like the beau ties of heaven What sweet sounds, what delicious harmo nies, do we not sometimes hear in this life, and yet we hare never heard anything like the harmonies of the blessed in joys
!
!
How
how manifold, how boundless, are our has never, never entered our hearts to desire anything like the beauties, the joys, of heaven Holy Church exhorts us every day in the Mass, Sursum corheaven desires
!
;
great,
and yet
it
!
"
Let us follow the flight of one of those happy souls that have been freed from purgatory this day, and that are now winging their way to heaven. da."
No
sooner
is
the soul entirely cleansed by the fires of pur is clothed by her angel guardian with the
gatory than she
bright light of glory. Her robe is whiter than snow, and on her head she wears a glittering crown. Oh! how beautiful So marvellously beautiful is the soul clothed is such a soul!
with the light of glory that, could we but gaze on her, we should die of joy; for she is now indeed the image and like Let us follow this pure soul as she ness of the living God. rises from the earth, and passes through the countless my riads of stars and planets that light up her pathway to
THE FATHER S HOUSE:
562
Oh how new and wonderful !
experiences as she rises overflowing, then,
is
the delight which the soul
from the earth
must be her joy
!
How
great and
as she beholds at one
but all the mysteries of the glance, not only the whole earth, In to mortal man ! revealed never were which yet universe, the fulness of her joy she bursts forth into a canticle of and her song, like that of the lark, praise and gladness ; louder and more gladsome the higher she ascends ; for rings
is hers, and shall be hers for ever. the soul draws nigh to the glittering portals of the and all heaven heavenly city, the gates are thrown open, the angels ask "Who is this at her coming.
all
she sees
As
?"
rejoices "
who
is
cometh up from the earth as the morn The as the moon, bright as the sun ?
this that
"
ing rising, fair This is the bride of the Lamb." guardian angel answers Then all heaven resounds with the sweetest melody, and all Blessed are they that are called to the the angels sing marriage of the Lamb." There is a solemn beauty in a vast forest, with its lofty In trees and its cool shade, where all is calm and peaceful. that deep solitude naught is heard save the warbling of birds, or the gentle murmur of the brook mingling with the distant roar of the waterfall, and the whisper of the wind :
"
:
the forest leaves. Sometimes it a beauty in the boundless ocean. its and the is lashed into fury by storm, surging waves, as of crystal mountains like look in the sunlight, they glitter hen whose summits sparkle with showers of pearls. as calmly and gently as an infant. ocean the sleeps again The whole earth is beautiful. There is a beauty in its
as
it ruffles
There
is
I
the clouds in snow-capped mountains which tower above There is a beauty in the widespread, solemn grandeur. thousands of flowers or sloping valleys that bloom with is a beauty in the There harvest. smile with a golden the richest hues. with eastern the it as sky dawn, paints
HEA YEN. There There
563
a beauty in the brightness of the noonday sun. a touching beauty in the summer sunset, when the clouds are fringed Avith gold and purple, whilst the pale is
is
rises in calm majesty above the horizon, and the twinkling stars appear one by one, like silvery lamps hung out on the dark-blue vault of heaven.
moon
If, then, this earth, even now in its fallen state, is still so marvellously beautiful, what must the beauty of heaven be If there is so much beauty in this prison of death, what If this place of must there be in the land of the living !
!
banishment
is
so admirable,
how admirable must be
our
If this valley of tears, this abode of sin heavenly home and sorrow and malediction, has yet so many beauties, oh how exceedingly beautiful must be that paradise of delights !
!
sin and pain and sorrow are never known The Queen of Saba quitted her native land, and travelled for many long, weary days to gaze upon the splendors of
where
!
Solomon s court. She entered the royal halls ; she admired the beauty of the palace, the costly magnificence of the furniture, and the unwonted splendor, the perfect harmony, She listened entranced to the sublime of all around her. of the august monarch of that court, and she was overcome with joy and wonder at all she saw and heard
wisdom so
that she could not speak, she could not move, she could not breathe ; she swooned away in an ecstasy of delight. At length, in coming to herself again, she exclaimed "
:
have heard great
of
I monarch thy things magnificence, thy wisdom so great that I could not be lieve them; but now that I have seen with my own eyes,
glorious
!
that I have heard with I
my own
ears,
now
assure you, that all that I have heard
I confess to is
you,
far below the
reality."
Such, too, will be the language of a soul on her first entrance into heaven; such, and far greater, will be her joy, her surprise, her ecstatic delight, in entering the abode of the
THE FATHER
564
S
HOUSE:
"0 sweet Jesus!" she will exclaim, have heard wonderful things of Thy kingdom, Thy glory, Thy
blessed.
"I
beauty; I could scarcely believe, or rather I could not understand, them all but, oh now I can see how infinitely below the truth was all that I have heard !
;
"
!
Oh
how
beautiful, how wonderful, must be the beauty of heaven, since it is the special work of the wisdom, of the !
power, of the loving magnificence, of God But what of the music of heaven, of that melody that ravishes the soul on her entrance into Paradise ? Even here on earth music has such wondrous power that it can !
melt the sternest hearts and calm the wildest passions. The celebrated Italian musician Alexandra Stradella had the misfortune to give offence to a whole family of Rome.
The nobles determined to have revenge. They hired a band of assassins to waylay the musician on his return from church, and to murder him. On the appointed evening they came to the church. Alexandro, little dreaming of any danger, entered the choir, and began to play and sing a most sweet and touching melody. He had just composed the piece, and he was
now
playing
it
for the first time
:
me dolente." "Have mercy on me, Lord have mercy on me look on me in my sadness; con demn me not in justice, but pardon me in mercy." These were the words he sang. And as the touching melody rose "Pieta
Signore, di
!
;
and swelled, filling the whole church with its melancholy and then sank and died away like the sad wailing of a broken heart, there was not one there who could Even the hardened assassins, those repress his tears. men of blood, who without a shudder could murder the innocent virgin and the helpless babe, were moved. They sheathed their poniards, and they vowed a yow that they never would strike at the heart of him who could sing so strains,
sweetly.
Even here on
earth music has power to raise the drooping
HEA VSN. spirits tell
and
us that
to soothe the troubled
souL
when King Saul saw
that
566
The Holy Scriptures God had abandoned
him on account of his sins, a deep melancholy settled on him, and his soul was harassed by an evil spirit and when these fits of sadness came on him, his face looked dark and ;
Messengers were sent all over scowling, like one in despair. the land to find a good musician who would play to the
king and charm away his grief. They found the youthful David, who was renowned for his skill in playing on the And whenever the evil spirit came upon Saul, and harp. his face grew dark with the gloom of despair, the youthful David stood before him, and sang and touched his harp with such marvellous sweetness that the evil spirit was forced to flee away, and hope and joy revived again in the bosom of the unhappy king. If, then, music has such charms here on earth, what must be the power, the sweetness, of that music which delights and ravishes the blessed in heaven !
Francis of Assisi heard but a single strain of this heavenly melody, and, though sick and dying, the un St.
earthly sweetness of this music
made him
forget every pain
and charmed away his illness, and from that moment he rose from his bed in perfect health. When the pious virgin St. Catherine of Bologna was She was about to die, she was shown a wonderful vision. taken in spirit to a vast and beautiful plain, where she be held a gorgeous throne, upon which was seated a Prince of It was our Lord Jesus unsurpassed grace and majesty. Christ Himself. Beside Him sat His ever-blessed Mother, While St. Catherine was full of beauty and sweetness. gazing with joy and love upon the blessed countenance of her divine Saviour and His holy Mother, she heard the sound of song blended with strains of sweetest har mony. The words that were sung were few, but they were
Et repeated again and again with ever-varying melody. His shall And in te videbitur appear glory gloria ejus "
"
THE FATHER
566
S
HOUSE:
This was the burden of the heavenly song
in thee.
The
vision passed away, and St. Catherine came to herself again, hut the sweet strains of that heavenly music were still lin
gering in her ear. She arose from her sick-bed and called a harp. The nuns who stood round, and who had thought her already dead, were greatly surprised at her miraculous recovery, and still more so at her strange request; for they knew that she had never learned to play on the St. Catherine took the harp, and harp. played and sang so for
sweetly as never did mortal sing before. Then, whilst all the nuns stood there around her, entranced this won
by
drous song, the holy virgin paused for a moment, and, rais ing her streaming eyes to heaven, listened as if to catch the sounds of that unearthly harmony. she burst forth
Again
in a pure, rich flood of sweetest melody, and the sweet sounds of the harp, blending with the still sweeter tones oi
her voice, affected them
all so much that they shed tears of mingled joy and sadness. St. Catherine never played again, but the harp was carefully preserved by the pious nuns as a most precious relic.
There lived many years ago a pious
monk named Thomas, Our Lady with all his heart. Day after day he besought his blessed Queen to deign to visit him during his mortal pilgrimage. One night he went out into the convent who
loved
garden, and, looking up to heaven, he implored Our Lady anew, with sighs and tears, to grant his prayer. On a sud den lie saw a brilliant light shoot down from heaven, like a falling star, and a beautiful and radiant virgin stood be fore him. The virgin called him by his name, and said, "Thomas, do you wish to hear me sing "Oh most Then the virgin sang, and certainly, replied the religious. sang so sweetly that Thomas thought he was in Paradise but suddenly she ceased to sing, and The ?"
!
"
;
disappeared.
monk was burning with desire to hear heavenly song when another beautiful virgin
heart of the good
more of
this
HEAVEN.
567
appeared, and sang to him with the same heavenly sweetness. When the virgin had ended her heavenly strain, she said to The virgin whom you saw a little while the pious monk "
:
ago was
St.
Catherine, and I
bv Our Lady to console you.
am Agnes
;
we have been sent
Give thanks, then, to Jesus
and Mary, and prepare for a greater favor." She vanished, and the heart of the good monk beat high with hope and love, for he was now to behold at last the object of all his the Immaculate Mother of God ; and, looking up, desires he beheld a brilliant light, and his heart was filled with un There, in the midst of the dazzling light, speakable joy. he beheld the Immaculate Virgin Mary, the Blessed Mother She was surrounded by a multitude of angels, and of God.
She smiled upon the she was radiant with celestial beauty. said dear son," she, your devotion My happy religious. "
"
is
pleasing to
now, and
me
;
you have desired to
see
me
;
look on
me
sing to you." the Blessed Virgin sang.
I too will
And now
Never before did such mortal ear. The pious monk a charm entrancing melody was ravished out of his senses, and sank on the ground as dead and, in truth, he would have died had not God given him strength to bear that excessive joy. After remaining long in this trance he came to himself again, but he could ;
He nerer forget the sweetness of that heavenly song. slowly pined away, and soon died of sheer desire to hear, in the
kingdom
of
heaven,
the rapturous canticles of the
blessed.
For ear has not heard, nor the senses of mortals E er caught the ineffable music below Of those harmonies full which through heaven s bright portals,
With
tide ever rising, unceasingly flow.
in concord are vying, golden the strings of each well-timed lyre Heart vibrates to heart, as, for ever replying, Unwearied they chant in antiphonal choir.
There voices seraphic
And
;
THE FATHER S HOUSE:
568
The
heart of
man
craves sympathy.
Our sorrows are we find a
lessened and our joys increased a hundredfold if loving heart with whom we can share them.
All the pleasures that heart can desire grow cold and wearisome if partaken of alone. When Adam was created, he was placed in the garden of Paradise he had there every pleasure ; that heart and soul could wish, and yet he was not fully
God gave him a companion with whom he
until
happy
could share his happiness. In heaven our joys will be shared by companions adorned with ravishing beauty, resplendent with living light, each one of whom is king or queen of a never-ending kingdom. In heaven each one of the blessed helps to increase tho unutterable happiness of all the others. If a be light
placed in the midst of several mirrors, it will be reflected and increased by each mirror. So in heaven the happiness of each of the blessed is reflected and increased by the joys of the others. How great, then, must be the of
happiness
the blessed, since their own endless joy times as there are blessed in heaven !
the blessed
grasp
it.
is
so
immensely great that
The number
is
increased as
many
And the number of no human mind can
of the angels alone is all but infinite. vision of God seated upon
The prophet Daniel was shown a
throne of majesty, and he says that thousands of thousands ministered unto Him, and that ten thousand times a hundred thousand stood before Him.* SL John, too, beheld the countless multitude of the blessed, and he a
Behold
saw a vast multitude, which no man could nations and tribes and tongues, standing before the throne, clothed with white robes and palms in their hands. These are they who have come out of great tribulation, and have washed their robes and made them white in the blood of the Lamb. or They shall not "
says
:
number,
thirst
of
I
all
any more, neither
shall the sun scorch * Dan.
vii. 10.
hunger them, nor any
HE A VEN.
569
For the Lamb shall lead them to the fountains of the from their life, and God shall wipe away the tears
heat.
waters of eyes."
How
inconceivable, then,
since their
own happiness
must be the joy is
increased as
of the blessed,
many
times as
But how to express there are angels and saints in heaven the joy which the blessed soul experiences when sKe meets !
whom she parted with such sad regret. A vessel was returning home after a cruise of many years. As soon as it neared the coast, not only the passengers but even the sailors on board were filled with unutterable joy. They had been absent for many long years, and as soon as they caught the first glimpse of their native land they be
once more those beloved ones from
came incapable of doing any more work. The nearer they drew, the more excited they became. Some stood all alone, others laughed, others wept for very talking to themselves stood gazing at the land, unable to turn away They joy. seemed never weary of looking up, over their ;
eyes.
They
the verdure of the
hills,
the foliage of the trees, the rocks
on the shore covered with moss and sea-weed. All these It was home objects were dear and sacred in their eyes. their native land. They saw the steeples of the villages in which they were born they knew them, though at a dis At tance, and the sight filled them with unbounded joy. when the ship entered the harbor, when they saw ;
length, on shore their fathers, their mothers, their wives and chil dren, their brothers and sisters, their friends, stretching
out their hands to them, laughing and weeping for joy, and to keep a single man calling them by name, it was impossible the crew of an and on on board. They all leaped shore, other ship had to be employed to do the work of the vessel. If the joy of these poor men was so great on returning tc their native land, how unutterably great will be the joy of How unthe soul when she enters her true home for ever !
THE FATHER S HOUSE:
570
utterably great will be her joy when she meets again tnose beloved ones from whom she has been parted through sc
many weary years of grief and pain known to die of joy and in truth, ;
!
if
Persons have been ever the soul could
she would die then of excessive joy. years ago a young man was forced to quil his native land and his beloved parents to seek his fortune in this die,
Some
He loved his parents and he loved his home and indeed the parting was a sad one. But his was not that weak love which dies away as soon as it is borne to a foreign clime. Every wave of the ocean, every hour of time that widened the separation between him and his After parents, only increased and strengthened his love. in consid he succeeded of toil amassing patient many years His first care now was to send for his erable wealth. aged father, who was yet living, and whom he had neve? forgotten. The money was sent and the answer came. The day and the vessel were named on which the father was to embark. At last the glad tidings came the ship had ar His aged father was on board. The son hastened rived. to the vessel. One moment more, and father and son were
country. dearly,
What a moment of wild joy s arms. All the sad and joyous memories of the past love, the farewell kiss, the parting tear, the
locked in each other for the son
!
his father
s
long, weary years of separation and choked his voice. But, alas
came rushing
into his soul
the joy was too great ; his loving heart broke, and he died of excessive joy in his fa ther s arms. 1
He who has loved dearly and in truth, and lost the object of his affections, alone can understand the joy of such a There we shall meet again a loving mother, meeting.
whom we
have learned to love and esteem in truth only There we shall meet again a fond lost her. There we shall meet father, a loving brother or sister. again those beloved ones whose absence we have mourned
when we have
HEA YEN.
571
rough years of pain and sorrow. We shail meet them we shall embrace them, we shall press them to our hearts, and God shall wipe away every tear and heal every broken heart. And we shall love them without fear of sep. aration we shall love and possess them for ever and ever. If
again,
There we shall see, for the first time, that most loving Mother who has loved us with undying love, in spite of all our ingratitude. We shall kiss those blessed hands that have been so often stretched out to save us whilst we were There we shall straying on the brink of the precipice. gaze on those loving eyes that wept for us at the foot of the cross, that smiled -with joy when we returned to the path of innocence and virtue. There we shall gaze upon that bless ed face which is the delight of Jesus and of the blessed in
We
heaven.
shall listen to the
loving voice of our holy
Mother Mary, and hear from her lips the sweet words "Welcome, my child, welcome home at last And there we shall see Jesus, our Saviour and our God,
:
!"
His glory. We shall look upon that blessed face on which the angels long to gaze; we shall see His sacred heart, burning with unutterable love; and His blessed wounds, in all
shining with dazzling brightness. Oh if heaven, if the angels and saints, are so beautiful, how beautiful must be Jesus Himself, the King, the Creator !
of heaven of
!
St.
Peter was one day taken up to the summit there beheld a faint glimpse of
Mount Thabor, and he
our dear Lord
s unutterable beauty. Jesus was transfigured before him, and His face shone more brightly than the sun, and His garments were winter than snow. St. Peter wns
so overjoyed at the sight of this ravishing beauty that he cried aloud, in a rapturous transport: Lord ! it is good for us to be here And he wished forthwith to dwell "
!"
upon Mount Thabor
How feiled
shall
we
*
for ever.
when we behold the unHis ravishing splendor "0
cry aloud for joy
beauty of Jesus in
all
!
THE FATHER S HOUSE:
572
Lord for
!
it
is
good for us to be here.
Let us dwell here
ever."
How often during holy Mass have we not longed to see Jesus face to face, and when we pressed Him to our heart in Holy Communion How often have we not yearned to behold Him in the innocent beauty of childhood, as He ap How often have peared to the shepherds of Bethlehem !
!
we had seen Him in the bloom of boy hood, as He swept the cottage floor and drew water for His mother, or as He confounded the proud wisdom of the doctors in the Temple Who is there that has not wished to have seen Him in the vigor of manhood, as He walked we not wished
that
!
on the sea of Galilee, or ascended the mountain to teach the eager crowds that followed Him, thirsting after the Word of Life ? Who would not wish to have seen our dear and compassionate Redeemer as He stood beside that tomb in Bethany and wept, and then, with the almighty voice of a
forth
God, commanded the dead Lazarus to
arise
and come
?
And oh how often have we noi yearned to have seen Him on that blessed farewell night, when He instituted the sacrifice of the New Covenant, and left us His virgin flesh !
be our food and His loving heart s blood to be our drink often have we not wished to have stood beneath Him whilst He hung on the cross for our sins, that we might to
!
How
gather every drop of His precious blood, and hear from His own lips those loving words: Son, behold thy mother How great would be our joy could we have seen our Lord Jesus as He arose from the sealed tomb, triumphant over death and hell ; and finally, could we have seen Him as He ascended to His throne of majesty in heaven Truly, on "
"
!
!
that day, as the prophet had foretold, the moon did shine as the sun, and the sun shone with sevenfold brightness, "
like the brightness of seven
days."
these wishes shall be gratified.
We
And now
in heaven all
shall see Jesus face to
HEA VEN. We
face.
673
Redeemer, our from His blessed lips those
shall see our Father, our blessed
We
divine Spouse.
shall hear
words of joy Come, ye blessed of my Father, possess the the foundation of kingdom prepared for you from ^the "
:
world.
"
winter
"
Arise, is
now
my love, my dove, my beautiful one.
passed.
thy crown. throne, for thou hast
love, receive
my And
has come
The
arise, my The summer Thou shalt sit with me now upon ;
conquered."
there in heaven not only our souls but our bodies Our bodies also will be perfect in beauty and in happiness. Himself. Christ of Jesus shall resemble the glorified body we are because and unnoticed now despised, We may pass Only a few not gifted with beauty ; but have patience. sorrow and trial, only a few years more of years more of shall humiliation and generous self-denial, and our body of God. as an beautiful and angel be bright it
The body now is heavy and wearisome, and needs rest in heaven can move only slowly from place to place but
it
will be glorified like the
;
;
place to place
more
body
of Jesus; it shall pass
from
more suddenly swiftly than the wind, from star to star, through the wide
than the lightning ; universe. expanse of the boundless
Our body now
is
composed
of gross, impenetrable matter
;
with but in heaven it will become refined, subtile, gifted the to able pass through the qualities of a spirit. It will be sunbeam a as passes hardest stone, wall, through the
through
glass.
from heat and cold, from hunger and and pain, from sickness, from sad thirst, from weariness the ills of this weary life, which all ness of heart, from But in heaven the with end agonies of death. will only we shall never there will be no more pain, no more sadness; become beau but of death, endure the bitter pangs
Now we
suffer
again
tiful, glorious, impassible, incorruptible. on earth ve are never satisfied
Here
;
we always crav
THE FAWNER
574
S
HOUSE
for something more, something higher,, something better whence comes this continual restlessness which haunts us ;
through life, and even pursues us to the grave ? It is the homesickness of the soul, its craving after God. Our soul was created for God, and until we can see and enjoy God we can never find true rest and peace. But in heaven we shall be
happy even
to the fullest extent of our desires, for
we shall possess the source of all happiness God Himself. Our Lord says in the Gospel: "Well done, good and faithful servant
;
because thou hast been faithful over a few
things, I will place thee over many things: enter thou into the joy of thy Lord." * Our Lord does not say that His joy and happiness is to enter into His servant, but that His faithful servant
is
His
to enter into
Were we told we should
joy.
to receive into ourselves all the water of the sea, say,
"How
can this be done
But were we bade
It is utterly impossible." ? to plunge into the water of the sea, we
should see no impossibility in this. Now, our Lord is an infinite ocean of joy and happiness. Impossible for the soul to receive this happiness all into herself, but most easy for her to enter into this ocean of happiness when our Lord tells her: "Well done, good and faithful servant: enter In the very instant that the into the joy of the Lord." soul hears these words, she sees, by the light of glory, the infinite
beauty of God face to face; she
is
at once filled,
and as it were all consumed, with love she is lost and immersed in that boundless ocean of the goodness of God she forgets herself, passing over into God and dissolving the Lord communicates Himself substantially into Him to her, giving Himself up to her in a manner most sweet Behold and intimate. On this account St. John says and He will dwell with the tabernacle of God with men Uiem and they shall be His people, and God Himself, ;
;
;
"
:
;
:
with them, shall be their * Matt xxv. 38. .
God."
f
"He
t
that shall over-
Apoc xxi .
.
S.
HEA VEN. come
shall possess these things
he shall be
my
575
and
:
I will
be his God, and
son."*
is always with his people, a father with his children, a teacher with his pupils, so God will always be with the elect in heaven, recreating and feeding them, and
As a king
delights and unspeakable hap constantly enjoy his presence, which
filling
them with numberless
piness.
will
They
was hidden from them here below they will see God, and speak to Him face to face, and He will penetrate them with ineffable sweetness and consolation; for "He shall be their ;
God,"
their Father, their Protector, their Glorifier, their
All. "
He will
all their
be their
honor,
God
all their
"
;
that
is,
wisdom,
He
all
will be all their joy,
their riches, all their
For good so that the blessed exclaim, with the Psalmist, what have I in heaven, and besides Thee what do I desire My God, my lore, upon earth ? f and with St. Francis, Each one will possess God whole and entire; and my for God will give Himself up to each one as much as He will give Himself to all together, so that every one will "
;
"
all."
enjoy and possess
him
alone.
said
God
God
as completely as if
God belonged
to *
shall be thy exceedingly great reward, to Abraham. "Thou, Lord, art portion "
I
my
my
king sits on an derated he is present to all all well is seen he ; by throne, equally at the same time, and each one enjoys his presence as much in the
land of the
living."
If a
whole assembly does so God is seen by the blessed an immense sun, as it were, and enjoyed and possessed by each one in particular as well as by all together ; and of every individual with as just as fine music fills the ear as the
;
as
much delight as it does a large assembly, so God communi cates Himself, and all He has and is, to every one just as much as He does to all. Thus all and each one will, like a fish
in the water,
swim
*Apoc.xxi.7.
in this ocean of
God
s
tPs.lxxii.25.
happiness
THE FATHER S HOUSE:
676
; being made partakers of the divine nature; they enjoy true, solid, immense, and incomprehensible hap piness. They will retain, it is true, their own nature, but
and delight
they shall assume a certain admirable and almost divine form, so as to seem to be gods rather than men.
As a sponge thrown and saturated with it,
-into
Lord. it
become penetrated
when entering
into the joy of the If an iron be placed in the fire, it soon looks like becomes fire itself, yet without losing its nature.
with the divine essence
fire;
water becomes quite penetrated
so do the blessed
God by the light of glory, though it retains its being, is like unto God. In virtue of this union they become pure like God, holy He will like God, powerful, wise, and happy like God. In like manner the soul, transformed into
transform them into Himself, not by the destruction of
by uniting it to His. He will communicate nature, His greatness, His strength, His knowledge, His sanctity, His riches and felicity. In the their being, but
them His own
to
plenitude of their joy the blessed will exclaim: is good for us to be here." will
God, then,
fill
Oh
!
it
the souls of the blessed with the
plenitude of His light ; He will ance of His peace ; He will
fill
fill
their will with the their
;
abund
memory with
He will fill their and He will fill all
extent of his eternity
"
the
essence with the
their senses and purity of His being ; the powers of their soul with the immensity of His benefits and the infinity of His riches. They see Him as He is ;
they love
Him
Source of
all
without defect
;
they behold
Him,
the
this sight ravishes their mind ; the Source of all goodness, and the con
beauty, and
they see Him,
their souls with enjoyment. inestimabk happiness But that which shall fill up the measure of the happiness Here on earth of the saints is "that it will never end."
templation thereof sweet occupation
all
our joys are
satiates
!
fleeting,
!
and even those pleasures that
HEAVEN.
77
remain soon Income insipid and wearisome. We easily become accustomed even to the highest honors and to the sweetest pleasures. All the pleasures of this life are like the apples of Sodom, that grow near the Dead Sea beauti ful to the eye, but to the taste wormwood and
How
gall.
different are the
There our joy is oys of heaven ever new. We shall have all that heart can desire or soul conceive ; and the more we taste of heaven s the more
we
!
joys,
and desire them. Here on earth, no matter how great our love
joys, no matter sweet our pleasures, they are always embittered by the thought of death. We may be rich, and are happy in our riches, but death conies and tears us from all we
how
covet
;
much
care.
others shall
away spend what we have hoarded with so
We
are beautiful, perhaps, and vain of our beauty but sickness comes, and all the beauty is faded. Death comes, and the fair form becomes a livid mass of corruption, to be hidden away in a dark, gloomy vault, lest its appearance fill ;
our admirers with horror and disgust. We are blessed with faithful Mends and loving hearts, that sympathize with us, that rejoice in our joy, and weep in our sorrow we have a faithful wife or fond husband, good, loving children, and are happy in their company ; but death comes and tears away from our arms that friend, that loved one, and all our happiness is changed into mourning This earth is indeed a vale of tears But let us lift up our hearts. Look up to heaven. In heaven our tears shall be dried. In heaven there shall be no death, no separation. In heaven our joys shall never end. In heaven we shall ;
!
!
praise
O
God
for ever, love
happiness that
God
never
for ever, possess
ends!
O
holy
God
for ever.
Sion, where
remains, and nothing passes away where all is found, and nothing is wanting; where all is sweet, and nothing wJiore all is calm, and nothing is a^itatod O all
;
!
THE FATHER
578
S
HOUSE:
thorns ; where peace happy land, whose roses are without is found without health where and without combats, reigns holy Thabor sickness, and life without death celestial Jerusalem, where of the living God !
!
!
palace the blessed sing eternally the beautiful canticles of Sion ! This happiness, even when enjoyed as many years as there in the ocean, leaves in the forest, sands on the are
drops
new, just as great, just as de as incomprehensible, just as imperishable, as lightful, just At each in the first moment when entering into the soul. sea-shore, will be still just as
moment God has ready new joys, new of joy. sures, new beauties, new sources
delights,
new
plea
the blessed not so great as Truly, were the happiness of the Son of God would not have paid so high a price to obtain it for us ; He would not have become man, and
it is,
thirty-three years in poverty, contradictions, He would not have ended it on of all sorts sufferings.
spent a
life of
and an infamous
cross; nor would He have given the great to forgive has given to his ministers, such as powers wine into His Body and Blood. sins, to change bread and The true servants of God, of all ages, were deeply penetrated with this truth. Hence they were willing to undergo any kind
He
torment and pain, even the loss of their lives, under the most trying and acute sufferings, rather than forfeit ever Thousands of ways were found out by lasting happiness.
of
And devilish malice to torture the followers of Christ. underwent all these sufferings for the sake of the martyrs
heaven.
the world Kings, queens, princes, emperors, have renounced and shut themselves up in convents and solitudes to make sure And heaven was worth all this, of heaven by a holy life. I reckon has said with truth Paul and more too for St. "
:
;
that the sufferings of this time are not worthy to be com be revealed in us." pared with the glory to come, that shall St. Cyril, while yet a child, became a Christian, in con-
HEA VUN.
579
sequence of which he was maltreated, and finally turned out of doors by his idolatrous father. He was led before the judge, and accused of frequently invoking the name of Jesus. The judge promised the child to bring about reconciliation with his father, on condition that he would never more pronounce that name. The holy child a
replied:
"I
am
content to be turned out of
my
father
s
house, because I shall receive a more spacious mansion in heaven ; nor do I fear death, because by it I shall acquire a The judge, in order to frighten Cyril, caused better life."
bound and led, as it were, to the place of execu but tion, gave private orders to the executioner not to hurt The holy child was accordingly brought before a great him. but being most willing fire and threatened to be thrown in to lay down his life, he was brought back to the judge, who
him
to be
;
said to
him
:
"My
child, thou hast seen the
fire
;
cease, then,
be a Christian, that thou mayest return to thy father s I fear house and inherit thy estates." The saint replied neither fire nor the sword, but I desire a dwelling more magnificent, and riches more lasting, than those of my to
"
:
father
God
I
will receive
to death, that I
me.
may quickly go
Do thou to enjoy
hasten to put
Him.
me
"
The bystanders wept to hear the child speak thus, but he You should not weep, but rather rejoice, and en observed courage me to suffer, in order that I may attain to the posses "
:
which I so ardently desire." Remaining constant in these sentiments, he joyfully suffered death. In all our joys or sorrows let us turn our eyes constantly towards our true home; let us look up to heaven, to the sion of that house
mansion of our Father, the palace of His glory, the temple His holiness, and the throne of His grandeur and mag nificence the land of the living, the centre of our rest, the term of our movements, the end of our miseries, the place of the nuptials of the Lamb, the feast of God and His holy of
;
THE FATHERS
680
Are we poor ? Let us think of the boundless riches that await us in heaven. Are we sickly and suffering ? Let us think of the joys of a glorified body incapable of pain or Are we despised and down-trodden ? Let us think of the glory of being honored by Jesus Christ in pre weariness.
sence of the angels and men. Does our heart bleed because we have lost a dear friend, a beloved relative ? Let us look
up
to heaven
!
We
shall find the lost friend,
the angels and saints of God. If the Israelites underwent so many labors
relative,
the dear
among
and hardships
for forty years in order to enter the Promised Land, with what untiring fervor should not we labor in order to gain heaven,
that true Land of Promise, where we shall have in abun dance everything we desire I know not what you may think ; I know not what reso lutions you may have taken in this consideration of heaven; but as for me, I am resolved, with the grace of God, to !
make
every sacrifice, but I must gain heaven. Were I to eyes, I am content, but I must open them one day in the light of glory ; I must gaze on the beauties of heaven lose
my
Were
I to lose
my
hearing, I shall not repine, but I
must
one day to the choirs of the angels ; my ears must drink in the ravishing melody of heaven. Were I forced to remain silent all the days of my life I am willing to do so, but I must one day sing, with the blessed in heaven, the
listen
and gladness. Were I to become and were I doomed to drag out a in existence misery and pain, I shall not mur long, weary mur ; but I must one day arise with a glorified body, with a beautiful body gifted with swiftness and splendor and im And should I be hated and despised and down passibility. trodden for God s sake, I shall bear it patiently, but I must one day be honored by Jesus, in presence of all men in presence of the angels and saints in presence of heaven and earth. glorious canticle of praise lame and helpless for life,
NBA YEN.
581
Though I am obliged to bid farewell to father and mother, and to brother and sister, and though I am forced to part from the nearest and dearest, with the grace of God I shal] make the sacrifice, even though my poor heart should bleed but I must one day find a father and a mother, a brother and a sister, in the company of the angels and saints of God. Whatever it may cost -me, even had I to suffer all the torments of all the martyrs, I must one day see Mary in all her glory and beauty. I must love and live for ever with her who is the gloxious Mother of God and my own Mo ther. Whatever it may cost me, even though 1 had to pass through all the torments of hell, I must one day see my God face to face. I must love Him, I must be transformed into Him by the power of His burning love, and say for all Our Father who art in heaven." eternity ;
"
DULLER, Kichael. The Prodigal Son.
3Q 7077 P8
